Walk LEVITICUS!
\n\u05d5\u05d9\u05e7\u05e8\u05d0
\nAnd He called<\/p>\n
Jeffrey Enoch Feinberg, Ph.D.<\/p>\n
illustrations by Kim Alan Moudy<\/p>\n
Lederer Books
\na division of
\nMessianic Jewish Publishers
\nBaltimore<\/p>\n
\u00a9 Jeffrey Enoch Feinberg, 2001.<\/p>\n
Unless otherwise noted, all Scripture quotations are taken from the Complete Jewish Bible. Copyright by David H. Stern, Jewish New Testament Publications, Inc., 1998.<\/p>\n
All rights reserved. Printed in the United States of America. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means without prior permission of the publisher, except for brief reviews in magazines, or as quotations in another work when full attribution is given.<\/p>\n
ISBN 1-880226-92-8
\nLibrary of Congress Catalog Control Number: 2001088469<\/p>\n
Walk LEVITICUS! belongs to the UMJC Special Collection of recommended resources.<\/p>\n
Messianic Jewish Publishers
\n6204 Park Heights Avenue
\nBaltimore, Maryland 21215
\n(410) 358-6471<\/p>\n
Distributed by
\nMessianic Jewish Resources International
\nOrderline: (800) 410-7367
\nE-mail: lederer@messianicjewish.net
\nWebsite: www.messianicjewish.net<\/p>\n
Acknowledgements<\/p>\n
Special thanks to Jay, Dan, and Pat.
\nJEF<\/p>\n
Dedicated to those
\nwho follow God\u2019s instructions to walk in holiness.
\n\u201cI am ADONAI, who sets you apart to be holy.\u201d
\nLeviticus 20:8b<\/p>\n
Preface<\/p>\n
Leviticus may seem anachronistic to today\u2019s readers, who have never known a world that accepts God\u2019s manifest Presence as obvious. Modern man does not really expect to hear a sudden news flash that God has returned to the Temple Mount in Jerusalem! Most people have not considered death to be a divine appointment to stand resurrected before the very Throne of God. When one starkly faces the reality and changeability of life, however, the call to holiness becomes central.
\nWalk Leviticus! spells out the implications of holiness for redeeming life. Imagine a reality in which God actually lives in the camp of Yisra\u2019el! Life is forever altered by this reality. Those in covenant with the living God are now set apart from the nations, to live in a holy camp that radiates with the Presence of God. Moshe enters the Tent of Meeting to hear divine instruction personally spoken by God Himself. Starting with Moshe, God calls the nation to be holy. Holiness must be maintained in the camp; or else God will progressively withdraw His Presence, His blessing, and His protection.
\nThe Tabernacle can now be seen as a miniature Mt. Sinai. The Holy of Holies, enshrouded in a cloud of incense, recalls the ancient memory of the divine cloud at the summit of Sinai, where heaven touched earth. Suddenly the Shavu\u2019ot experience of reliving the covenant with God becomes portable, as God accompanies His people en route to the Land of Promise!
\nA divine plan for redeeming life emerges. God separates out His people to grow into a holy nation. In the process, man inches back toward Gan Eden, the place where heaven and earth merge into paradise. Leviticus shows how the individual can impact a household, how households can impact communities, and how communities can transform their environments.
\nAs creation is leavened with God\u2019s holiness, even the weather patterns, crop yields, and animal kingdom are affected. All life is connected, and living out the blessings of the covenant sets up a spiral in time across generations. Blessings multiply, leading to long life, increased fruitfulness in the land and household, and finally the transformation of avodah (work) itself. In fact, the backbreaking conditions of earning a living from an accursed land are replaced by the priestly service of a holy nation. Eventually, life on earth climaxes as avodah (worship) in the glorious Presence of the Living God!
\nA proper understanding of holiness can help every New Covenant priest, clothed in the righteousness of Yeshua, to align his will with God\u2019s and co-partner to pray His plan into being. We need to remember that when we\u2019re powerless, we should check our holiness barometer. \u201cThe effectual fervent prayer of a righteous man availeth much\u201d (James 5:16b, KJV). It is God\u2019s holiness that radiates life and transforms the world. We must balance a holy life inside the camp with reaching out to a needy world outside. As New Covenant priests, we must value our access to God and pray for His holiness to change the world.
\nThese are the prayers that understand covenant history from beginning to end. These are the prayers that seek, once again, the manifest Presence of God in the Land, in His holy city, in His holy Temple, among His nation, and among the nations of the world. In this way, all Yisra\u2019el will be saved!
\nJEF
\nSh\u2019mittah, 2000\u20132001<\/p>\n
Walk LEVITICUS! Features<\/p>\n
Each section begins with a \u201cdoodle\u201d of a scene from the portion. Embedded in the scene, cursive Hebrew letters spell out the portion name. Next comes an entertaining synopsis in rhyme. Now on to the meat of the Word! Sub-section titles scope out the flow of the story across the Torah portion, the Haftarah, and related B\u2019rit Chadashah readings. Finally, the phrase at the bottom of the page focuses the reader on the \u201cKey idea.\u201d<\/p>\n
The Hiker\u2019s Log offers a cumulative summary of what has happened to date in the story, a hint at what lies ahead, a box capsulizing the summary, and a second box listing the people, places, and events to come.<\/p>\n
For Hebrew lovers, Compass Work spells out the portion name letter by letter. Scripture supplies the context for this name, and the first verse is analyzed phrase by phrase. Related Words show how the root word gets used in everyday speech.<\/p>\n
Starting with the Rishon, each segment of Torah is featured on its own page. The topic verse is quoted, key ideas are emphasized, and challenging discussion questions stimulate contemplation. Please note that the footer at the bottom of each page references the entire segment under discussion. It is recommended that the reader consult the Scripture before reading the commentary for the particular segment.<\/p>\n
The name Meanderings suggests how our journey through Torah now turns to related \u201cexcursion side-trips\u201d in the Haftarah (Prophets) and B\u2019rit Chadashah (New Covenant\/New Testament). The format matches that of the Torah sub-sections. Like the maftir, these pages feature a quote from the end of the passage being studied. Due to limited space, ideas are compact. For readers desiring to meditate on these passages, a number of cross-references (cf.) are provided. (Please note: Selections from the B\u2019rit Chadashah reflect efforts to complement the annual reading cycle for the Torah and Haftarah. It is not suggested that the current selections are the only readings for a given portion.)<\/p>\n
The Oasis has two segments: Talk Your Walk, a conclusion drawn from the portion; and Walk Your Talk, a personal application. Remarks in Journey\u2019s End sum up all of Leviticus.<\/p>\n
Hebrew names for Torah portions, people, places, and terms of interest are sprinkled throughout the text to add cultural context to the story. The italicized English meaning generally follows in parentheses; otherwise, check the Glossary. Whenever verse numbers vary, the references for the Tanakh are given in parentheses with the Hebrew \u05ea\u05e0\u05f4\u05da to identify them.<\/p>\n
To use this volume as a daily devotional, the following reading plan is suggested. Begin just after Shabbat to prepare for the next week\u2019s reading, typically listed on any Jewish calendar.<\/p>\n
Sunday
\nHiker\u2019s Log and Compass Work (overview)
\nMonday
\nRishon and Sheni Sections of the Torah portion
\nTuesday
\nShlishi and R\u2019vi\u2019i Sections
\nWednesday
\nChamishi and Shishi Sections
\nThursday
\nShvi\u2019i and Maftir Sections
\nFriday
\nMeanderings (Haftarah and B\u2019rit Chadashah)
\nSaturday
\nOasis (summary and application)<\/p>\n
Readers with less time might browse each chapter as one might page through a magazine. The Hiker\u2019s Log and Oasis segments offer the best overview.
\nTable of Contents
\n1:1\u20136:7 (5:26 \u05ea\u05e0\u05f4\u05da)
\nVAYIKRA
\n\u05d5\u05d9\u05e7\u05e8\u05d0
\nThe Call to Sacrifice
\n6:8(1 \u05ea\u05e0\u05f4\u05da)\u20138:36
\nTSAV
\n\u05e6\u05d5
\nThe Command for Priestly Service
\n9:1\u201311:47
\nSH\u2019MINI
\n\u05e9\u05de\u05d9\u05e0\u05d9
\nDay Eight \u2026 After Ordination
\n12:1\u201313:59
\nTAZRIA
\n\u05ea\u05d6\u05e8\u05d9\u05e2
\nSeed-Bearing, Uncleanness, and Separation
\n14:1\u201315:33
\nM\u2019TSORA
\n\u05de\u05e6\u05e8\u05e2
\nInfection, Purification, and Re-Entry
\n16:1\u201318:30
\nACHAREI MOT
\n\u05d0\u05d7\u05e8\u05d9 \u05de\u05d5\u05ea
\nAfter the Death, Approach God in Holiness
\n19:1\u201320:27
\nK\u2019DOSHIM
\n\u05e7\u05d3\u05e9\u05d9\u05dd
\nHoly Ones, Stay Close to God!
\n21:1\u201324:23
\nEMOR
\n\u05d0\u05de\u05e8
\nSay to the Priests, \u201cBe Holy to God!\u201d
\n25:1\u201326:2
\nB\u2019HAR
\n\u05d1\u05d4\u05e8
\nOn Mount Sinai, Holiness Rules
\n26:3\u201327:34
\nB\u2019CHUKOTAI
\n\u05d1\u05d7\u05e7\u05ea\u05d9
\nIn My Statutes Is the Path of Blessing<\/p>\n
\u05d5\u05d9\u05e7\u05e8\u05d0!
\nAnd God called
\nMoshe to the Tent.
\nHe said, \u201cOlah
\nis the smoke of ascent.
\nMake the whole thing smoke,
\nmake sure it is spent.
\nThen come to Me humbly,
\na wholehearted gent!\u201d<\/p>\n
\u201cBring a tribute of grain
\nfor the priests to eat
\nand a covenant feast
\nas the worshippers\u2019 treat.
\nBut when you sin,
\nsprinkle blood near My feet.
\nTo pay for guilt,
\nyou must never cheat!\u201d<\/p>\n
Walk VAYIKRA!
\n1:1\u20136:7(5:26 \u05ea\u05e0\u05f4\u05da)<\/p>\n
\u05d5\u05d9\u05e7\u05e8\u05d0
\nAnd He called<\/p>\n
TORAH\u2014Leviticus 1:1\u20136:7(5:26 \u05ea\u05e0\u05f4\u05da)
\n1st God Calls, \u201cCome Near!\u201d\u2014Leviticus 1:1
\n2nd Ascending to His Presence\u2014Leviticus 1:14
\n3rd Bringing Tribute\u2014Leviticus 2:7
\n4th Voluntary Offering\u2014Leviticus 3:1
\n5th Required Sacrifice\u2014Leviticus 4:1\u20133
\n6th Unintended Sin\u2014Leviticus 4:27
\n7th The Sliding Scale\u2014Leviticus 5:11
\nMaftir Restitution\u2014Leviticus 6:7 (5:26 \u05ea\u05e0\u05f4\u05da)<\/p>\n
HAFTARAH\u2014Isaiah 43:21\u201344:23
\nYisra\u2019el Redeemed\u2014Isaiah 44:23<\/p>\n
B\u2019RIT CHADASHAH\u2014Hebrews 10:1\u201318
\nSins Removed!\u2014Hebrews 10:18<\/p>\n
The Call to Sacrifice<\/p>\n
Hiker\u2019s Log<\/p>\n
Cumulative Summary and Overview<\/p>\n
Looking Back<\/p>\n
Our Torah study now spans two books. SEFER B\u2019REISHEET (the book of Genesis\/in the beginning) describes the beginnings of the world, mankind, and Avraham\u2019s family. This first book concludes as Yisra\u2019el\u2019s clan moves to Egypt to survive famine under Yosef\u2019s leadership.
\nSEFER SH\u2019MOT (the book of Exodus\/these are the names) continues our story, as God\u2019s mighty hand delivers us from slavery and Moshe leads us out. We build God\u2019s dwelling and unite as a nation, called to bring all nations to covenant with the God of Avraham, Yitzchak, and Ya\u2019akov.
\nWe now proceed to the third book, SEFER VAYIKRA (the book of Leviticus\/and He called). Leviticus begins by connecting the story line to the close of Exodus, where we saw that Moshe could not come into the Tent of Meeting because of the LORD\u2019s glory (Ex. 40:35). Now, ADONAI calls Moshe to enter His Presence.
\nMany consider Leviticus a technical and difficult book. Yet a five-year-old traditionally begins his study with this book! The call to the priesthood is the child\u2019s first exposure to Jewish education. The Midrash quotes God as saying, \u201cSince the children are pure, and the sacrifices are pure let the pure come and occupy themselves with things that are pure\u201d [Lev. R. vii. 3] The call to enter God\u2019s Presence characterizes the entire book.
\nThe starting point of Leviticus is a nation in fellowship. Thus, the text moves from (1) the olah (ascent offering), an offering given entirely to the LORD; (2) to the minchah (tribute offering), a gift or tribute shared by the worshipper with both the LORD and the priests; (3) to the zevach sh\u2019lamim (fellowship offering), a covenant feast eaten by all\u2014the worshippers, the priests, and the LORD. This covenant feast reenacts the theophany at Sinai, where the leaders of the nation follow the priests on the path to the clouded summit. Washed clean and ritually purified, seventy elders feast under the feet of the living God \u2026<\/p>\n
B\u2019REISHEET, in the beginning, God creates Paradise, but we fail to rest.
\nGod begins again with Avraham and his family of covenant faith.<\/p>\n
And these are the SH\u2019MOT, names, of the children of Yisra\u2019el who go down to Egypt to survive the famine. As our numbers grow, we are enslaved.
\nBut God delivers us from bondage and forms us into a nation!<\/p>\n
VAYIKRA\u2014and He calls us to become holy for Him!<\/p>\n
In VAYIKRA \u2026
\nThe Key People are Moshe (Moses), b\u2019nei Yisra\u2019el (the children of Israel), and Aharon\u2019s (Aaron\u2019s) sons\u2014the priests.
\nThe Scene is the tabernacle, in the wilderness of Sinai.
\nMain Events include the LORD calling to Moshe and giving instructions for bringing the various types of offerings\u2014burnt, grain, peace, sin, and trespass; and more instruction about what the priests will do and what can be eaten.<\/p>\n
The Trail Ahead<\/p>\n
Compass Work<\/p>\n
Orientation and Word Study<\/p>\n
The Path<\/p>\n
\u05d0
\n\u05e8\u05b8
\n\u05e7\u05b0
\n\u05d9\u05b4\u05bc
\n\u05d5\u05b7
\nletter:
\nalef
\nreish
\nkoof
\nyod
\nvav
\nsound:
\n(silent)
\nRah
\nK\u2019
\nYyee
\nVah<\/p>\n
and He called = VAYIKRA = \u05d5\u05d9\u05e7\u05e8\u05d0<\/p>\n
The Legend<\/p>\n
and called
\nvayikra
\n\u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0
\nto Moses
\nel-Moshe
\n\u05d0\u05b6\u05dc\u05be\u05de\u05b9\u05e9\u05b6\u05c1\u05d4
\nand spoke the LORD
\nva-y\u2019daber ADONAI
\n\u05d5\u05b7\u05d9\u05b0\u05d3\u05b7\u05d1\u05b5\u05bc\u05e8 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4
\nto him
\nelav
\n\u05d0\u05b5\u05dc\u05b8\u05d9\u05d5
\nfrom Tent of Meeting
\nme-ohel mo\u2019ed
\n\u05de\u05b5\u05d0\u05b9\u05d4\u05b6\u05dc \u05de\u05d5\u05b9\u05e2\u05b5\u05d3
\nto say \u2026
\nlemor
\n\u05dc\u05b5\u05d0\u05de\u05b9\u05e8\u05c3
\n\u2014Leviticus 1:1<\/p>\n
Related Words<\/p>\n
read, call, name, recite, summon
\nkara
\n\u05e7\u05b8\u05e8\u05b8\u05d0
\ncall the roll
\nkara et ha-shemote
\n\u05e7\u05b8\u05e8\u05b8\u05d0 \u05d0\u05b6\u05ea \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05de\u05d5\u05b9\u05ea
\nreading of Scriptures in synagogue
\nk\u2019riat ha-Torah
\n\u05e7\u05b0\u05e8\u05b4\u05d9\u05d0\u05b7\u05ea \u05d4\u05b7\u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05d4
\nholy convocation to proclaim holiness
\nmikra-kodesh
\n\u05de\u05b4\u05e7\u05e8\u05b8\u05d0\u05be\u05e7\u05d3\u05b6\u05e9\u05c1
\nhow do they call you? (i.e. what\u2019s your name?)
\neich kor\u2019im l\u2019cha?
\n\u05d0\u05b5\u05d9\u05da \u05e7\u05d5\u05b9\u05e8\u05b0\u05d0\u05b4\u05d9\u05dd \u05dc\u05b0\u05da\u05b8?
\nHit the Trail!<\/p>\n
God Calls, \u201cCome Near!\u201d<\/p>\n
Rishon Leviticus 1:1\u201313<\/p>\n
\u201cADONAI called to Moshe and spoke to him from the tent of meeting. He said \u2026\u201d
\n\u2014Leviticus 1:1<\/p>\n
Written with a small alef, the word \u201cVAYIKRA\u201d (and He called!) hints at the still small voice of the One who calls. Each of us is called to draw near to God, starting with Moshe in verse one.<\/p>\n
Called to ascend and face God!<\/p>\n
Moshe enters the Ohel Mo\u2019ed (Tent of Meeting), where God instructs him on ways the people can approach Him. The olah (ascent offering) must be (1) presented at the door of the Tent, (2) assigned as a sacred offering by s\u2019michah (laying on of hands), (3) slaughtered, and finally (4) smoked. Flames and smoke of the olah \u201cascend\u201d heavenward to God.
\nThe common people meet with God in the courtyard, in front of the altar of burnt offerings. Kohanim (priests) come closer, to the holy place within, to render priestly service. God calls Moshe, the nation\u2019s most humble representative, to come closer still. As at Mt. Sinai, Moshe must enter the glory of God\u2019s Presence. Our goal, too.<\/p>\n
?Today, we take lightly the privilege of entering into the glorious Presence of God. Read Lev. 1:3\u20139. Detail the steps in the ritual procedure for offering an olah. Explain how these steps can help to inform your prayer life.<\/p>\n
Ascending to His Presence<\/p>\n
Sheni Leviticus 1:14\u20132:6<\/p>\n
\u201cIf his offering to ADONAI is a burnt offering of birds, he must offer a dove or a young pigeon.\u201d
\n\u2014Leviticus 1:14<\/p>\n
The olah (ascent, or burnt offering)\u2014whether cattle, sheep, goat, or in the case of the poor, a tor (turtledove) or pigeon\u2014\u201cascends\u201d in flames to God in heaven. Only the hide remains. The whole animal \u201cascends\u201d in smoke as reiach nichoach (a sweet savor), pleasing to God.<\/p>\n
The olah \u201cascends,\u201d preparing the way to stand before God!<\/p>\n
Presenting an olah assumes the offerer is already in living, covenant relationship with God. The burnt offering atones for sinful thoughts and ideas that have not become deeds. Everyone who ascends to Y\u2019rushalayim for a pilgrimmage festival, or who wishes to raise his spiritual level, brings an olah to God\u2019s altar [Stone, p. 545, n3].
\nThe purpose of the olah is \u201cto secure an initial response from God\u201d that His worshippers desire \u201cto bring their needs to His attention\u201d [Levine, p. 5]. God looks upon the clean heart and holy intention of the worshipper when He accepts the olah as reiach nichoach (a sweet savor).<\/p>\n
?Commenting on Hosea 6:6, Carson [p. 96] observes that sacrifice is incompatible with an attitude of \u201cmercilessly nursing enmity, bitterness, or animosity.\u201d What attitude makes offering sacrifice compatible with receiving mercy?<\/p>\n
Bringing Tribute<\/p>\n
Shlishi Leviticus 2:7\u201316<\/p>\n
\u201cIf your offering is a grain offering cooked in a pot, it is to consist of fine flour with olive oil.\u201d
\n\u2014Leviticus 2:7<\/p>\n
The minchah (tribute, meal offering) consists of solet (semolina), the finest flour taken solely from the inner kernels. The minchah includes salt which preserves (Lev. 2:13), but not honey or lemon which ferments (Lev. 2:11). As with the olah, God accepts the minchah as reiach nichoach (a sweet savor) when offered wholeheartedly.
\nThe priest receives the minchah from the offerer at the door to the Tent of Meeting. Using his three mid-fingers, he scoops out a handful of the meal and smokes it as an azkarah (reminder portion).<\/p>\n
Bring tribute as holy gifts for God and His priests!<\/p>\n
God remits back the rest, called kodesh kodashim (especially holy part), to be eaten and enjoyed by Aharon and his sons, in the LORD\u2019s Presence, in the holy place of the sanctuary. The minchah affirms the covenant and recalls the memory of the ascent of Aharon and his sons up Mt. Sinai (Ex. 24:1, 8\u201311).<\/p>\n
?Read Lev. 2:14\u201316. Note that firstfruits are not \u201cfruits.\u201d Minchat bikkurim or \u201cthe tribute of first-processed\u201d describes the best of the spring cereal crop. What added ingredients are mixed in the minchat bikkurim besides salt?<\/p>\n
Voluntary Offering<\/p>\n
R\u2019vi\u2019i Leviticus 3:1\u201317<\/p>\n
\u201cIf his offering is a sacrifice of peace offerings, then, if he offers before ADONAI an animal from the herd, then, no matter whether it is male or female, it must be without defect.\u201d
\n\u2014Leviticus 3:1<\/p>\n
Zevach sh\u2019lamim (wholeness sacrifice or peace offering) includes the same domesticated cud-chewing herbivores as the olah. Sh\u2019lamim are shared by God, priests, and worshippers at a festive, covenant meal.<\/p>\n
Bring fellowship sacrifices for all to feast in the Presence of God!<\/p>\n
As with the olah, God instructs the worshipper to offer the animal at the door of the Tent, to lay hands on the head, and to slaughter the sacrifice. Eating sh\u2019lamim recalls to memory the time when the seventy elders ate and drank upon Sinai in the Presence of the LORD (Ex. 24:9\u201311).
\nTo prepare for the feast, the priest splashes dam (blood), carrier of the animal\u2019s life, on the sides of the altar.
\nHe smokes the pader (suet, fat), covering vital organs where the soul resides, as a reiach nichoach (sweet savor) to God (Lev. 3:11). Then he reserves the breast and right thigh for the priests. The worshipper eats what remains at a joyous covenant feast before God and the priests!<\/p>\n
?Shalom is achieved when the whole community (priest, offerer, and God) partakes from the same sacrifice. Compare the covenant meal at Sinai to the fellowship offering of the Lord\u2019s supper (Ex. 24:5\u201311; 1 Cor. 11:23b\u201332).<\/p>\n
Required Sacrifice<\/p>\n
Chamishi Leviticus 4:1\u201326<\/p>\n
\u201cADONAI said to Moshe, \u201cTell the people of Isra\u2019el: \u2018If anyone sins inadvertently against any of the mitzvot of ADONAI \u2026 he is to offer ADONAI a young bull \u2026\u2019 \u201d
\n\u2014Leviticus 4:1\u20133<\/p>\n
Chatta\u2019t (the purification offering) removes the defilement arising from sin. Sin literally pollutes a place (Lev. 18:24\u201330), and guilt rests on the area (Dt. 21:1\u20139). If sin isn\u2019t purified, it builds up. Ultimately, it can drive God from living among His people.
\nA chatta\u2019t is required to avoid karet (cutting off). In the case of leaders (but not the anointed priest), blood is smeared outside the holy place, on the horns of the outer altar, the altar for burnt offerings. For more serious sins such as sins of the anointed priest or the congregation, blood is smeared inside the holy place, on the horns of the inner altar, the altar of incense (Lev. 4:7, 18, 25). This ritual procedure purifies the place where God dwells.<\/p>\n
Life from the soul of a fit sacrifice can restore those who are cut off.<\/p>\n
In the New Covenant, the worshipper\u2014not the place\u2014is purified (Eph. 2:13, 22). Holiness is the basic requirement for maintaining the LORD\u2019s Presence in the life of the New Covenant priest.<\/p>\n
?The western mind does not easily understand the biblical, idea that sin is a kind of radioactive pollution that repels God (Gen. 4:10). How, then, can confession decontaminate impurities that drive God away (1 Jn. 1:9)?<\/p>\n
Unintended Sin<\/p>\n
Shishi Leviticus 4:27\u20135:10<\/p>\n
\u201cIf an individual among the people commits a sin inadvertently, doing something against any of the mitzvot of ADONAI concerning things which should not be done, he is guilty.\u201d
\n\u2014Leviticus 4:27<\/p>\n
Purification offerings are required for individuals who sin, even unintentionally. Sins of omission are described in Lev. 5:1\u20136. Wenham [p. 93] indicates that forgetting, a \u201cmemory slip,\u201d incurs guilt. A person who bears sin is guilty, regardless of whether or not he knows it.<\/p>\n
Unintentional sin does not excuse the one who sins.<\/p>\n
In general, the more serious the sin, the greater the cost of the sacrifice. Individuals offer small, female goats or ewe lambs for unintended sins (Lev. 4:27\u201328, 32). The anointed priest or congregation offers a male bull, the largest and most costly of offerings.
\nThe ritual procedure calls for s\u2019micha (laying on of hands), which identifies the offerer with the sacrifice. Following s\u2019micha, the offerer slaughters his animal. Then the priest sprinkles the blood on the horns of the outer altar, even in the case of a nasi (leader) (Lev. 4:30).
\nFor more serious sins, blood from the chatta\u2019t must be applied to the horns of the inner altar (Lev. 4:7, 18).<\/p>\n
?Read Lev. 4:27\u201328; 5:1, 3\u20134. Explain why purification offerings do not atone for intentional sins. Discuss the implication that intentional sins pile up on the horns of the outer and inner altar. What can be done?<\/p>\n
The Sliding Scale<\/p>\n
Shvi\u2019i Leviticus 5:11\u20136:7(5:26 \u05ea\u05e0\u05f4\u05da)<\/p>\n
\u201cBut if his means are insufficient even for two doves or two young pigeons, then he is to bring as his offering for the sin he committed two quarts of fine flour for a sin offering \u2026\u201d
\n\u2014Leviticus 5:11<\/p>\n
Provisions for the poor make certain that every person can bring obligatory purification offerings. As with the olah, there is a sliding scale based on what one can truly afford (Lev. 5:7\u201310).<\/p>\n
Costs for purification can be reduced, based on one\u2019s ability to pay.<\/p>\n
The poorest of all persons can bring an issaron (one-tenth ephah of flour; also called an \u201comer,\u201d a day\u2019s provision of flour, or two quarts). Everyone must give according to his or her means.
\nThe destitute person who cannot even afford a pair of common pigeons can bring a bloodless chatta\u2019t (purification offering). The priest treats this chatta\u2019t as he would a min-chah, scooping and smoking an azkarah (reminder) at the outer altar as an isheh (fire offering) to the LORD (Lev. 5:12\u201313). It is striking that the priest can make atonement at the outer altar with a bloodless sacrifice. But a wealthy person, bringing the same omer of flour, would incur guilt for entering the courtyard with an unsanctified offering [Ker. 28a].<\/p>\n
?The offering for a person without adequate means is called a korban oleh v\u2019yored (near-offering, up and down). Study Lev. 5:11. What ingredients are excluded? How can a bloodless offering atone for the poor?<\/p>\n
Restitution<\/p>\n
Maftir Leviticus 6:5\u20137(5:24\u201326 \u05ea\u05e0\u05f4\u05da)<\/p>\n
\u201cThus the cohen will make atonement for him before ADONAI, and he will be forgiven in regard to whatever it was he did that made him guilty.\u201d
\n\u2014Leviticus 6:7 (5:26 \u05ea\u05e0\u05f4\u05da)<\/p>\n
Only the asham (guilt or reparation offering) atones for stealing holy property or falsely swearing by God\u2019s name in court. Using God\u2019s name or property to gain personal advantage incurs guilt. Such ma\u2019alah ma\u2019al (breach of faith) violates the third commandment (Ex. 20:7).
\nTo avert punishment, the person must seek reconciliation (Lev. 6:2\u20135 (5:21\u201324 \u05ea\u05e0\u05f4\u05da)). Forgiveness alone is not sufficient! The guilty must take practical, economic steps to settle with the victim [Bava Kamma 110a; Mt. 5:23\u201326].
\nRestitution requires the return of stolen goods and an additional twenty percent (considered a light penalty). The guilty party then offers a two-year-old ram that is tam (whole, unblemished), \u201cby your assessment in silver \u2026 as an asham\u201d (Fox, Lev. 5:15, 25).<\/p>\n
The price for guilt incurred cannot be reduced!<\/p>\n
Torah classifies six types of reparation offerings, and in each instance requires a blood sacrifice that is not subject to reduction in kind or in cost.<\/p>\n
?Read Luke 19:8\u20139. Describe Zacchaeus\u2019s attitude toward restitution. Read Exodus 21:37 (22:1 \u05ea\u05e0\u05f4\u05da). Comment on the large fines for stealing and selling livestock, and contrast this with the restitution required for stealing from God.<\/p>\n
Meanderings<\/p>\n
Yisra\u2019el Redeemed<\/p>\n
Haftarah Isaiah 43:21\u201344:23<\/p>\n
\u201cSing, you heavens, for ADONAI has done it! Shout, you depths of the earth!\u2026 For ADONAI has redeemed Ya\u2019akov; he glorifies himself in Isra\u2019el.\u201d
\n\u2014Isaiah 44:23<\/p>\n
In this week\u2019s haftarah reading, Y\u2019rushalayim has been destroyed. It is no longer possible to bring offerings to the altar of God\u2019s dwelling. Addressing the exiles, Isaiah explains that God has been weighed down by the sins of the people and by offerings which are not heartfelt (Is. 43:23\u201324).
\nSo now, God announces a new way\u2014He will wipe away sins for His glory alone (Is. 43:25). He will judge offerings given with wholeness of heart as acceptable to Him. \u201cI wipe away your offenses,\u201d God tells Yisra\u2019el (Is. 44:22a). The nation will yet fulfill its calling to glorify the LORD.<\/p>\n
Yisra\u2019el is still called to draw near to God!<\/p>\n
Echoing the words of Isaiah 43:10, the LORD raises up Yisra\u2019el to be His witness. Worshippers from idolatrous nations (Is. 44:9) become as blind and unthinking as the wood from their carved idols. But Yisra\u2019el will break out in song\u2014its forests and trees alive, its people redeemed and glorified!<\/p>\n
?The purpose of offerings has always been to maintain the covenant relationship. Abuses led to the defiling of the Temple and God\u2019s resulting departure. Read Romans 11:25\u201327. What sin does God promise to remove from Yisra\u2019el?<\/p>\n
Sins Removed!<\/p>\n
B\u2019rit Chadashah Hebrews 10:1\u201318<\/p>\n
\u201cNow where there is forgiveness for these, an offering for sins is no longer needed.\u201d
\n\u2014Hebrews 10:18<\/p>\n
In this reading, the author of Hebrews quotes the judgment of Isaiah concerning the abuses of sin, meal, and burnt offerings. Then quoting the Psalms, he adds, \u201c\u2026 you have prepared for me a body \u2026 I have come to do your will\u201d (Heb. 10:5\u20137). Messiah cleanses our very bodies, to form a suitable dwelling place for God!
\nBy sacrificing His life, shedding His blood as an asham (reparation) (Is. 53:10), Messiah cleanses the hearts and purges the consciences of those who believe (Heb. 10:2). Scripture announces a new way to approach God in holiness (Heb. 10:9\u201310), the perfecting (or making whole) of those who are now being sanctified (Heb. 10:14).<\/p>\n
Messiah has paid the full price, for our guilt!<\/p>\n
God\u2019s promise not to remember sins presupposes a putting away or afesis (Greek word meaning removal). Forgiveness means the complete removal of sins, making future purification offerings for sin unnecessary (Heb. 10:17\u201318).<\/p>\n
?Lev. 5:17\u201319 describes the asham talu\u2019i (the doubtful reparation offering), required whenever a person wonders about unknowingly violating a prohibition. Explain how Messiah\u2019s death purges our conscience from guilt.<\/p>\n
Oasis<\/p>\n
Conclusion and Personal Application<\/p>\n
Talk Your Walk \u2026<\/p>\n
VAYIKRA ADONAI (and the LORD called) a nation of redeemed firstborns to the priesthood during the great moment when His Spirit flooded the tabernacle. First, God calls Moshe to enter the Tent of Meeting alone. The LORD speaks to Moshe directly about sacrifices His people must bring, as they draw near to serve the living God.<\/p>\n
Rules of holiness govern our approach to God.<\/p>\n
In-communion offerings include the olah, the minchah, and the sh\u2019lamim. God prescribes the olah, as a dedication of the whole person to holy service. The entire olah ascends to heaven in smoke. The offering is prepared for the altar, its skin going to the officiating priest, its fat smoked as reiach nichoach (a sweet savor) to the LORD, and its entrails to the dung heap outside the city. The olah is burnt in its entirety on the copper altar, outside the Tent. The minchah is prescribed as a tribute paid to God (and food for the priests), and the sh\u2019lamim (fellowship offerings) as a festivity for worshipper, priest, and God together.
\nOut-of-communion offerings restore the relationship between the worshipper and God. These include the chatta\u2019t and asham. The chatta\u2019t, or purification offering, purifies or de-sins the individual. The asham, or reparation, requires wholehearted repentance and restitution. The community\u2019s sins require sprinkling at the inner altar or, on Yom Kippur, at God\u2019s feet!<\/p>\n
\u2026 Walk Your Talk<\/p>\n
Are you prepared to offer yourself as an olah (ascent offering) for the LORD? Says Romans, \u201cI exhort you \u2026 to offer yourselves as a sacrifice, living and set apart for God \u2026 the logical Temple worship\u2019 for you\u201d (Ro. 12:1). Those who devote their whole lives to the service of bringing glory to God become as a sweet savor that ascends in pure and wholehearted relationship with God. This \u201csmoke\u201d transcends the constraints of the body, and it allows the pure in heart to ascend (\u201caliyah,\u201d go up) to God.
\nThe victims of the Holocaust saw only terror at the camps. The world was silent as their smoke and ashes ascended the chimneys of the extermination camps. No one can fathom the loss of six million (or twelve million, if you count the castoffs and Christians). Was God silent in the face of the world\u2019s silence?<\/p>\n
God treasures the \u201csweet savor\u201d of those who draw near!<\/p>\n
A conscience-stricken world voted the nation of Yisra\u2019el into being. Am Yisra\u2019el chai (the people of the Israel live)\u2014through their children and their children\u2019s children! You can choose, spiritually, to offer yourself as an olah for God. But are you willing to give Him your whole self? Will your ashes be His glory?<\/p>\n
Shabbat Shalom!<\/p>\n
\u05e6\u05d5!
\nIt\u2019s the time
\nof the great command
\nwhen Aaron is ordained
\nHigh Priest of the land!
\nThe eating of blood and fat
\nis banned.
\nAnd Moshe obeys,
\njust as God planned!<\/p>\n
He offers a bullock
\nfor the sins of the priests,
\nsmears the altar\u2019s horns
\nwith the blood of beasts.
\nSo the sanctuary\u2019s clean
\nfor the covenant feasts.
\nOne week with God,
\nthen the priests are released!<\/p>\n
Walk TSAV!
\n6:8(1\u05ea\u05e0\u05f4\u05da)\u20138:36<\/p>\n
\u05e6\u05d5
\nCommand!<\/p>\n
TORAH\u2014Leviticus 6:8(1\u05ea\u05e0\u05f4\u05da)\u20138:36
\n1st Command the Kohanim!\u2014Leviticus 6:8\u20139(1\u20132 \u05ea\u05e0\u05f4\u05da)
\n2nd The Kohen\u2019s Offerings\u2014Leviticus 6:19\u201320a(12\u201313a \u05ea\u05e0\u05f4\u05da)
\n3rd The Kohen\u2019s Thanksgiving\u2014Leviticus 7:11
\n4th Consecrating the Kohanim\u2014Leviticus 8:1\u20133
\n5th The Kohen\u2019s Purification\u2014Leviticus 8:14
\n6th The Kohen\u2019s Consecration\u2014Leviticus 8:22
\n7th The Kohen\u2019s Elevation\u2014Leviticus 8:30
\nMaftir The Command Completed!\u2014Leviticus 8:36<\/p>\n
HAFTARAH\u2014Jeremiah 7:21\u20138:3; 9:23\u201324(22\u201323 \u05ea\u05e0\u05f4\u05da)
\nReflect Glory\u2014Jeremiah 9:24(9:23 \u05ea\u05e0\u05f4\u05da)<\/p>\n
B\u2019RIT CHADASHAH\u2014Hebrews 9:11\u201328
\nFace to Face\u2014Hebrews 9:28<\/p>\n
The Command for Priestly Service<\/p>\n
Hiker\u2019s Log<\/p>\n
Cumulative Summary and Overview<\/p>\n
Looking Back<\/p>\n
B\u2019REISHEET (in the beginning), God created man to rule creation. When we disobeyed, God banned us from paradise, but continued to work with individuals. He raised up patriarchs and then a royal family.
\nThese are SH\u2019MOT (names) of the sons of Yisra\u2019el, chosen to be a priestly nation to reach the nations of the world. God covenants to dwell in the midst of this nation.
\nVAYIKRA ADONAI (and the LORD called) to Moshe, and then every Israelite, to be holy and come close, bringing offerings.
\nADONAI tells Moshe, TSAV et-Aharon (command Aaron!) and his sons regarding their priestly role in sacrificial rituals.
\nThe portion opens with commands concerning priestly instruction for receiving offerings: (1) the olah (ascent offering); (2) the minchah (meal offering) as tribute for priests; (3) the sin or purification offerings and guilt or reparation offerings, for those who are out-of-the camp or out-of-communion with God; and finally, (4) sh\u2019lamim (fellowship offerings), which are eaten festively by all.
\nThereafter, both the tabernacle and kohanim (priests) are anointed for the priestly service of the nation.
\nFive portions spanning Exodus and Leviticus, from T\u2019TSAVEH (you shall command) to TSAV (command!), link together into a meaningful whole, which ties the calling of the nation to the activities of the priesthood.
\nWith detailed instructions, the LORD directs Moshe: T\u2019TSAVEH (you shall command) the consecration and ordination of the priests (Ex. 29). KI TISA (when you elevate) the nation, it can reach the state of being in-communion with God. VAYAKHEL Moshe (Moses assembles) the people to make God\u2019s dwelling. P\u2019KUDEI (accounts of) materials used are summarized, and God fills the dwelling with His Presence.
\nVAYIKRA ADONAI (and the LORD called) the people to bring sacrifices. God tells Moshe: TSAV (command!) the priests to receive offerings from the children of Yisra\u2019el; to maintain purity in the mishkan (dwelling); and to follow the LORD\u2019s command to draw near to Him on behalf of the people with purity and fullness of heart \u2026<\/p>\n
VAYIKRA ADONAI, and the Lord called us, to come into the Tent and be holy for Him.
\nBut how can we approach?<\/p>\n
It is the LORD who leads the way. He instructs Moshe, \u201cTSAV\u2014command the priests!\u2026\u201d Once Moshe consecrates and sanctifies them, with zeal they enter into His Holy Presence.<\/p>\n
In TSAV \u2026
\nThe Key People are Moshe (Moses), Aharon (Aaron), and Aharon\u2019s sons.
\nThe Scene is the wilderness of Sinai.
\nThe Main Events include the Lord\u2019s instructions for the burnt offering, grain offering, sin offering, trespass offering, and peace offerings; dressing Aharon and his sons in priestly garments, anointing the tabernacle, and consecrating all that is in it; the seven-day period while the priests remain inside the tabernacle; and Aharon and sons doing all the LORD has commanded by the hand of Moshe.<\/p>\n
The Trail Ahead<\/p>\n
Compass Work<\/p>\n
Orientation and Word Study<\/p>\n
The Path<\/p>\n
\u05d5
\n\u05e6\u05b7
\nletter:
\nvav
\ntsadee
\nsound:
\nV
\nTSah<\/p>\n
command! = TSAV = \u05e6\u05d5<\/p>\n
The Legend<\/p>\n
and spoke the Lord
\nva-y\u2019daber ADONAI
\n\u05d5\u05b7\u05d9\u05b0\u05d3\u05b7\u05d1\u05b5\u05bc\u05e8 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4
\nto Moses to say
\nel-Moshe lemor
\n\u05d0\u05b6\u05dc\u05be\u05de\u05b9\u05e9\u05b6\u05c1\u05d4 \u05dc\u05b5\u05bc\u05d0\u05de\u05b9\u05e8\u05c3
\ncommand\u2014Aaron
\ntsav et-Aharon
\n\u05e6\u05b7\u05d5 \u05d0\u05b6\u05ea\u05be\u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df
\nand\u2014sons-his to say
\nv\u2019et-banav lemor
\n\u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05d1\u05b8\u05bc\u05e0\u05b8\u05d9\u05d5 \u05dc\u05b5\u05d0\u05de\u05b9\u05e8
\nthis (is) instruction of the burnt offering
\nzot torat ha-olah
\n\u05d6\u05b9\u05d0\u05ea \u05ea\u05bc\u05d5\u05b9\u05e8\u05b7\u05ea \u05d4\u05b8\u05e2\u05b9\u05dc\u05b8\u05d4
\nshe\/it the burnt offering
\nhee ha-olah
\n\u05d4\u05b4\u05d5\u05d0 \u05d4\u05b8\u05e2\u05b9\u05dc\u05b8\u05d4
\non the hearth
\nal mokdah
\n\u05e2\u05b7\u05dc \u05de\u05d5\u05b9\u05e7\u05b0\u05d3\u05b8\u05d4
\non the altar
\nal-ha-miz\u2019be-ach
\n\u05e2\u05b7\u05dc\u05be\u05d4\u05b7\u05de\u05b4\u05bc\u05d6\u05b0\u05d1\u05bc\u05d7\u05b7
\nall the night
\nkol-ha-lailah
\n\u05db\u05b8\u05bc\u05dc\u05be\u05d4\u05b7\u05dc\u05b7\u05bc\u05d9\u05b0\u05dc\u05b8\u05d4
\ntil the morning
\nad-ha-boker
\n\u05e2\u05b7\u05d3\u05be\u05d4\u05b7\u05d1\u05b9\u05bc\u05e7\u05b6\u05e8
\nand fire of the altar
\nv\u2019esh ha-miz\u2019be-ach
\n\u05d5\u05b0\u05d0\u05b5\u05e9\u05c1 \u05d4\u05b7\u05de\u05b4\u05bc\u05d6\u05b0\u05d1\u05b5\u05bc\u05d7
\nwill be kept burning in him
\ntookad bo
\n\u05ea\u05bc\u05d5\u05bc\u05e7\u05b7\u05d3 \u05d1\u05b9\u05bc\u05d5\u05c3
\n\u2014Leviticus 6:8\u20139a(1\u20132a \u05ea\u05e0\u05f4\u05da)<\/p>\n
Related Words<\/p>\n
you will command (Ex. 27:20)
\nt\u2019tsaveh
\n\u05ea\u05b0\u05bc\u05e6\u05b7\u05d5\u05b6\u05bc\u05d4
\ncommand, good deed, religious duty
\nmitsvah
\n\u05de\u05b4\u05e6\u05d5\u05b8\u05d4
\nson of the commandment
\nbar mitzvah
\n\u05d1\u05b7\u05bc\u05e8\u05be\u05de\u05b4\u05e6\u05d5\u05b8\u05d4
\ndaughter of the commandment
\nbat mitzvah
\n\u05d1\u05b7\u05bc\u05ea\u05be\u05de\u05b4\u05e6\u05d5\u05b8\u05d4
\ncommander, governor
\nm\u2019tsaveh
\n\u05de\u05b0\u05e6\u05b7\u05d5\u05b6\u05bc\u05d4
\ncommand, order, imperative
\ntsivooi
\n\u05e6\u05b4\u05d5\u05bc\u05d5\u05bc\u05d9
\nwill, testament
\ntsavva\u2019ah
\n\u05e6\u05b7\u05d5\u05b8\u05bc\u05d0\u05b8\u05d4
\nHit the Trail!<\/p>\n
Command the Kohanim!<\/p>\n
Rishon Leviticus 6:8\u201318(6:1\u201311 \u05ea\u05e0\u05f4\u05da)<\/p>\n
\u201c\u2026 \u201cGive this order to Aharon and his sons: \u2018This is the law for the burnt offering [\u2018olah]: it is what goes up \u2026 all night long \u2026 in this way the fire of the altar will be kept burning.\u2019 \u201d \u201d
\n\u2014Lev. 6:8\u20139(1\u20132 \u05ea\u05e0\u05f4\u05da)<\/p>\n
Commands issued to Aharon and sons spell out priestly duties for receiving offerings and sacrifices brought by the people. Stated as an imperative, the LORD orders Moshe, TSAV (command!) Aharon and sons to be zealous to serve God.<\/p>\n
The LORD commands the priests concerning rituals.<\/p>\n
The previous portion directed worshippers to bring the right offering for the right occasion. Here, the priests receive additional detailed instructions for correctly receiving the sacrifices which worshippers bring [Ramban].
\nThis is the torat (instruction of) the olah (Lev. 6:8\u201313(1\u20136 \u05ea\u05e0\u05f4\u05da)), the minchah (Lev. 6:14\u201318(7\u201311 \u05ea\u05e0\u05f4\u05da)), the chatta\u2019t (Lev. 6:24\u201330(17\u201323 \u05ea\u05e0\u05f4\u05da)), the asham (Lev. 7:1\u201310), and the sh\u2019lamim (Lev. 7:11\u201321). The order of sacrifices contrasts with the order (from in-communion offerings to out-of-communion offerings) prescribed to the laity in the previous portion (see review on page 26).<\/p>\n
?This portion, directed to the priests, classifies sacrifices from most to least frequent. Explain why priests would be more interested in the order of frequency of sacrifices than in the order listed in the previous portion for the laity.<\/p>\n
The Kohen\u2019s Offerings<\/p>\n
Sheni Leviticus 6:19(6:12 \u05ea\u05e0\u05f4\u05da)\u20137:10<\/p>\n
\u201cADONAI said to Moshe, \u201cThis is the offering for ADONAI that Aharon and his sons are to offer on the day he is anointed: two quarts of fine flour \u2026 as a grain offering \u2026\u201d
\n\u2014Leviticus 6:19\u201320a (12\u201313a \u05ea\u05e0\u05f4\u05da)<\/p>\n
Additional laws for the offerings reveal the principle that kohanim benefit only from services performed on behalf of others.
\nFirst, however, the text requires the priest, upon approaching his Sovereign at the Tent of Meeting for the first time, to bring a minchah [Men. 78a, cf. Ya\u2019akov\u2019s tribute to Esav in Gen. 32:3].
\nAdditionally, the Kohen Gadol (High Priest) brings a minchah on the day of his installation. As representative of the nation, the Kohen Gadol commences every day with an olat tamid (daily offering) accompanied by a minchah (Lev. 6:13). No other sacrifice can be accepted on the altar until the olat tamid is offered [Tem. 3:18].<\/p>\n
First, offer tribute to the LORD.<\/p>\n
Thereafter, the kohen who performs the sacrificial service on behalf of others receives his share, whether from the remainder of the minchah for the nation or from the kodesh kodashim (holy of holies) of the chatta\u2019t or asham (Lev. 6:9\u201310).<\/p>\n
?Explain why the offerings of individuals could not be presented to the LORD until the Kohen Gadol had first presented a minchah (tribute) on behalf of the nation. Why would the national offering have to come first?<\/p>\n
The Kohen\u2019s Thanksgiving<\/p>\n
Shlishi Leviticus 7:11\u201338<\/p>\n
\u201cThis is the law for sacrificing peace offerings offered to Adonai \u2026\u201d
\n\u2014Leviticus 7:11<\/p>\n
Sh\u2019lamim (fellowship offerings) include the todah (thank offering). Some sh\u2019lamim, such as the neder (vow) and the n\u2019davah (free will) offerings, must be eaten in two days. Most interestingly, the todah (thanksgiving) must be eaten in one day.<\/p>\n
Celebrate God\u2019s miracles by eating the todah and glorifying God.<\/p>\n
The Midrash says that there will always be thank offerings, but that after the coming of Messiah and the perfection of the world, all offerings will be abolished except for the thanksgiving offering [Lev. R. 9:2, 7]. The todah expresses the importance of giving gratitude to God. Indeed, there is a teaching that in messianic times, people will bless God for what appears to be bad, because they will realize that everything God does is ultimately for the good [Pes. 50a; Ro. 8:28]. Note that the todah is brought by one who has survived a life threatening crisis, whether in the desert, in prison, from illness, or at sea (Ps. 107:21\u201322, cf. 2 Cor. 11:22\u201331, 13:4).<\/p>\n
?Read Lev. 7:12\u201313, 20. Forty loaves accompany the todah [Men. 77a], a festivity where the worshipper tells of miracles and thanks God for well-being (Ps. 116:17\u201319). How do Passover and the Lord\u2019s Supper describe a todah festivity?<\/p>\n
Consecrating the Kohanim<\/p>\n
R\u2019vi\u2019i Leviticus 8:1\u201313<\/p>\n
\u201cADONAI said to Moshe, \u201cTake Aharon and his sons with him, the garments, the anointing oil, \u2026 and assemble the entire community at the entrance to the tent of meeting.\u201d \u201d
\n\u2014Leviticus 8:1\u20133<\/p>\n
Ordination proceeds, linking T\u2019TSAVEH (you shall command, Ex. 29:1\u201337) to TSAV (command!, Lev. 6:8(1\u05ea\u05e0\u05f4\u05da)\u20138:36). With exacting obedience, Moshe brings Aharon and his four sons to the laver, and he washes them with water. He dresses Aharon in the standard clothing of priests: tunic, sash, robe, and ephod. Upon Aharon alone, Moshe places the ornate garb of Kohen Gadol (High Priest), including the breastplate with Urim and Thummim, the turban, and the golden plate inscribed \u201cHoly to ADONAI.\u201d He anoints both Aharon and the tabernacle with oil, sanctifying them as sacred vessels, set apart for the LORD.<\/p>\n
Moshe ordains Aharon and his sons as priests.<\/p>\n
In all aspects of priestly service, attention to exacting detail is scrupulous, ka\u2019asher tsivah ADONAI et Moshe (just as the LORD commanded Moshe) [note Lev. 7:36, 38, 8:4, 5, 9, 13, 17, 21, 29, 34, 35; cf. Walk Exodus!, pp.145, 198]. To complete the holy tasks of God requires complete obedience.<\/p>\n
?On Mount Sinai, God instructs Moshe to ordain the priesthood. Ordination of the priests follows building the tabernacle and instructions for receiving sacrifices from the people. Relate Torah to praxis (instruction by doing).<\/p>\n
The Kohen\u2019s Purification<\/p>\n
Chamishi Leviticus 8:14\u201321<\/p>\n
\u201cThen the young bull for the sin offering was brought, and Aharon and his sons laid their hands on the head of the bull for the sin offering.\u201d
\n\u2014Leviticus 8:14<\/p>\n
Kohanim must be anointed (Lev. 8:12), purified (Lev. 8:14), consecrated (Lev. 8:22), and sanctified (Lev. 8:30) to enter into holy service. But first of all, the altar must be prepared.<\/p>\n
Priests purify the altar\u2019s extremities for service.<\/p>\n
Moshe offers the bull of chatta\u2019t (purification) to sanctify the outer altar [Ex. 29:43; Walk Exodus!, p. 147]. Temporarily acting as Kohen Gadol, he decontaminates the altar by applying blood to the horns\u2014the altar\u2019s extremities (Lev. 8:15). Fat and entrails are \u201cturned-to-smoke\u201d as God\u2019s portion, while the rest of the bull (skin, flesh, and dung) is burned outside the camp (Lev. 8:16\u201317).
\nNow the process of setting apart a holy priesthood may begin. The ram of olah (ascent) purifies the priests for wholehearted service. Following s\u2019michah (laying on of hands), the priest slaughters, sprinkles, sections, and then smokes the ram, outside on the altar of ascent offerings (Lev. 8:19\u201320). Ordaining the priesthood elevates the nation to serve the LORD.<\/p>\n
?Ordination lasts a week, from the 23rd of Adar to the 1st of Nisan [Stone, p. 588]. During this week, kohanim remain at the tabernacle. In what ways are we as New Covenant priests set apart today to draw near to God?<\/p>\n
The Kohen\u2019s Consecration<\/p>\n
Shishi Leviticus 8:22\u201329<\/p>\n
\u201cThen the other ram was presented, the ram of consecration; Aharon and his sons laid their hands on the head of the ram.\u201d
\n\u2014Leviticus 8:22<\/p>\n
The second ram, eyl hamiluim (the ram of filling of hands, also called the ram of installation), is presented [Fox, p. 541]. Moshe slaughters this ram. Then he applies the blood of the ram to Aharon\u2019s right ear, the thumb of his right hand, and the great toe of his right foot\u2014that Aharon might be wholly devoted to hearing God, to doing the service of the tabernacle, and to walking humbly before the LORD.
\nThe right thigh of the eyl ha-miluim, ordinarily reserved as the priestly portion, is elevated and \u201cturned-to-smoke,\u201d so that the priests do not benefit from a sacrifice offered on their behalf.<\/p>\n
Priests purify their own extremities for service.<\/p>\n
However, the chazeh (breast) is lifted up as a t\u2019nufah (elevation offering) and given to Moshe, as the portion reserved for the Kohen Gadol (Lev. 8:29). God and Moshe partner to fill the duties of Aharon prior to his official installation [Wenham, p. 142].<\/p>\n
?Read Judges 17:5, 12. Perhaps you have been ordained for service as a leader, elder, shammash, children\u2019s worker, musician, or usher. Has God \u201cfilled your hands\u201d to serve Him? Explain the role of wholehearted service in ministry.<\/p>\n
The Kohen\u2019s Elevation<\/p>\n
Shvi\u2019i Leviticus 8:30\u201336<\/p>\n
\u201cMoshe took some of the anointing oil and some of the blood \u2026 and sprinkled it on Aharon \u2026 and consecrated Aharon and his clothing together with his sons and their clothing.\u201d
\n\u2014Leviticus 8:30<\/p>\n
Dashing the blood from the ram of ordination upon the altar, Moshe then gathers some of the blood, mixes it with anointing oil, and sprinkles it on the priests and their garments to sanctify them (Lev. 8:24).<\/p>\n
Ordination, or \u201cfilling the hands,\u201d takes seven days.<\/p>\n
Thereafter, Aharon and his sons eat the meat of this most sacred sh\u2019lamim (fellowship offering) in the sacred inner courtyard of the tabernacle between the altar and door. What is not eaten is destroyed in the morning, so that nothing is eaten from the sacrifice on the third day (Lev. 7:17).
\nThis sacrificial meal of thanksgiving is repeated for seven days as the hands of the anointed are filled [Sifra]. The priests eat matzah from the basket of ordination along with meat from the eyl ha-miluim (ram of filling\/ordination) (Lev. 8:32, cf. Lev. 6:12\u201316). The installation ceremony requires seven days for the kohanim to be filled with power. Being elevated for divine service requires a Shabbat with God!<\/p>\n
?Review Ex. 24:3\u20138. Sprinkling people and clothing with the blood of fellowship offerings seals a covenant, elevating them for service. Who is elevated for service at Sinai, and who is elevated for service in the above ceremony?<\/p>\n
The Command Completed!<\/p>\n
Maftir Leviticus 8:33\u201336<\/p>\n
\u201cAharon and his sons did all the things which ADONAI ordered through Moshe.\u201d
\n\u2014Leviticus 8:36<\/p>\n
Aharon and sons enter an elaborate ritual designed to sanctify them for priestly service. God first outlined this plan when He told Moshe, \u201cT\u2019TSAVEH (you shall command)\u201d (Ex. 29:35). Now God sets His plan in motion, saying, \u201cTSAV (command!)\u201d (Lev. 6:8\u20139 (1\u20132 \u05ea\u05e0\u05f4\u05da)).<\/p>\n
Aharon and his sons wait seven days to become holy.<\/p>\n
Moshe commands the priests to remain for seven days\u2014\u201cfor so I have been commanded\u201d (Lev. 8:35). The priests then abide in the zone of holiness without interruption. Remaining within the sacred courtyard, they absorb holiness by divine command.
\nPlaut [p. 622] refers to this infusion of godly holiness as \u201ca rising trilogy,\u201d anoint, inaugurate, and consecrate\u2014literally, you shall anoint \u2026 fill hands \u2026 make holy, and they shall \u2018kohen\u2019 Me (Ex. 28:41).
\nThus, the priests obey the command, exactly as the LORD commanded Moshe (cf. Walk Exodus!, pp. 200\u2013201). God\u2019s holiness radiates upon the kohanim. Command completed, priests sanctified, the eighth day begins!<\/p>\n
?Have you ever been set aside for special service to the LORD? Perhaps you were called to fast or to pray for a person. Describe how you waited, holy to the LORD. How did this experience fulfill you?<\/p>\n
Meanderings<\/p>\n
Reflect Glory<\/p>\n
Haftarah Jeremiah 7:21\u20138:3, 9:23\u201324(22\u201323 \u05ea\u05e0\u05f4\u05da)<\/p>\n
\u201c\u2026 instead, let the boaster boast about this: that he understands and knows me\u2014that I am ADONAI, practicing grace, justice and righteousness in the land \u2026\u201d
\n\u2014Jeremiah 9:24(23 \u05ea\u05e0\u05f4\u05da)<\/p>\n
Sacrifices alone will not please God. But Yisra\u2019el thought, \u201cThe Temple, the Temple will protect us!\u201d They did not believe God would let His holy Temple be destroyed.<\/p>\n
The prophet calls, but the people fail to respond.<\/p>\n
Yirm\u2019yahu (Jeremiah) utters the shocking command, \u201cEat the olah!\u201d (Jer. 7:21. The prophet decries the people for \u201cburning their sons and daughters in fire\u2014which I never commanded\u201d (Jer. 7:30).
\nGod concludes ever so softly that the wise, the strong, and the rich should not glory in wisdom, strength, or riches. For only in the intimacy that comes from knowing God may one boast (Jer. 9:23\u201324 (22\u201323 \u05ea\u05e0\u05f4\u05da).
\nHow ironic that God tells Yirm\u2019yahu in advance that the people will neither listen nor repent of their sins (Jer. 7:21, 27). Yet when repentance is missing, the chatta\u2019t (purification offering) fails to purify even unintended sin. Devastating consequences follow! (See Jer. 7:28\u20138:3.)<\/p>\n
?Have you ever attempted to placate God, but your heart was far from Him? To what degree can your efforts satisfy God or your conscience? What steps can you take to break out of dry times, when your heart is far from God?<\/p>\n
Face to Face<\/p>\n
B\u2019rit Chadashah Hebrews 9:11\u201328<\/p>\n
\u201c\u2026 so also the Messiah, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to deliver those who are eagerly waiting for him.\u201d
\n\u2014Hebrews 9:28<\/p>\n
The blood of Messiah provides access to God, by purifying, consecrating, and sanctifying a New Covenant priesthood.
\nUnder the \u201cold\u201d covenant, the sacrificial blood of animals consecrates by cleansing. Intentional sins are not decisively covered, however, and so conscience is not purged. The repetitive nature of the Yom Kippur ritual, to effect the removal of sins year after year, actually augments problems of conscience as the intentional sins of the nation pile up during the year. Furthermore, only the formally clothed and anointed representative of the nation has direct access to the living Presence of God.<\/p>\n
Celebrate your freedom to enter God\u2019s Presence clothed in Messiah.<\/p>\n
In contrast, Messiah\u2019s once-and-for-all sacrifice decisively purges conscience (Heb. 9:13\u201314). His death, ascension, and appearance \u201cbefore the face of God\u201d forever changes the nature of worship (Heb. 9:28). Now a royal priesthood has unlimited access to God.<\/p>\n
?Read Hebrews 9:28 again. Is the saving work of Messiah on behalf of a redeemed community or for individuals as New Covenant priests? Explain why He will appear again \u201cwithout reference to our sins?\u201d<\/p>\n
Oasis<\/p>\n
Conclusion and Personal Application<\/p>\n
Talk Your Walk \u2026<\/p>\n
God tells Moshe: TSAV (command!) the priests to be made holy for priestly service. The very name \u201cLeviticus\u201d suggests that the book is a manual for instructing priests in performance of the priestly rituals. This portion describes priestly procedural commands for the olah (ascent), minchah (tribute), chatta\u2019t (purification), asham (reparation), and zevach sh\u2019lamim (sacrifice of well-being). The order of the offerings moves from the most sanctified to offerings of lesser sanctity. The priests learn to attend to the most holy things first!
\nThe priestly rituals are designed to keep the Tent of Meeting pure and holy, set apart for the LORD. Each day, the Kohen Gadol offers a minchah as the tamid (daily offering). No other offerings are admissible until the Kohen Gadol, on behalf of the nation, draws near to offer a minchah (tribute) to God.<\/p>\n
Priests are set apart and trained to perform priestly rituals.<\/p>\n
The kohanim (priests) are purified, anointed, ordained, and set apart. All commands are carried out with exacting attention to the most minute of details.
\nThe portion ends with the Kohen Gadol waiting seven days to fulfill the time of ordination. He eats the ram and matzah as he waits, knowing that he is raised up (anointed with olive oil and sprinkled with blood) and made holy (set apart to God) to perform the most holy service of removing sins on behalf of the nation.<\/p>\n
\u2026 Walk Your Talk<\/p>\n
The call to holiness is commanded for all who would minister for the nation as priests. Not just Aharon, but his sons also are sequestered during the time of ordination. Ask yourself honestly: when is the last time you set aside the week solely for the purposes of purifying yourself and seeking the face of the LORD?
\nRemember that you have unlimited access to God in heaven, right now! When Yeshua came, the entrance into God\u2019s dwelling in heaven was opened up for us. In the Spirit, we have been granted an access to God previously experienced by only the Kohen Gadol of the nation and by him only once each year. Do you take this privilege with anywhere near the holiness that God expressly commands?<\/p>\n
New Covenant priests must give themselves wholly to serve God.<\/p>\n
Never forget that God is holy! And never forget that His Ruach haKodesh (Holy Spirit) dwells within your earthly tabernacle (1 Cor. 6:19\u201320). Give of your whole self in service. You will please Him with your offering\u2014a sweet-smelling savor like the olah (ascent offering) and priestly minchah (tribute) that ascend to heaven itself.<\/p>\n
Shabbat Shalom!<\/p>\n
\u05e9\u05de\u05d9\u05e0\u05d9 tells us
\nthat on the eighth day,
\nHaShem sent His fire
\nin a mighty way.
\nIt fell on the altar,
\nmaking smoke from fillet.
\nWe fell down and shouted,
\n\u201cGOD IS THE WAY!\u201d<\/p>\n
Nadav and Avihu
\ntook coals in a pan.
\nThey offered to God
\n\u201cstrange fire\u201d by hand.
\nSod responded with fire,
\nAaron\u2019s sons fell dead!
\n\u201cI shall be glorified!\u201d
\nwas all HaShem said.<\/p>\n
Walk SH\u2019MINI!
\n9:1\u201311:47<\/p>\n
\u05e9\u05de\u05d9\u05e0\u05d9
\nEighth<\/p>\n
TORAH\u2014Leviticus 9:1\u201311:47
\n1st Call the Ordained\u2014Leviticus 9:1
\n2nd Sacrifice Daily\u2014Leviticus 9:17
\n3rd Consumed by Fire!\u2014Leviticus 9:24
\n4th Eat the Minchah!\u2014Leviticus 10:12
\n5th Render Holy Service\u2014Leviticus 10:16
\n6th Avoid Impurity\u2014Leviticus 11:1\u20132
\n7th Observe Ritual Purity\u2014Leviticus 11:33
\nMaftir Make Distinctions\u2014Leviticus 11:47<\/p>\n
HAFTARAH\u20142 Samuel 6:1\u20137:17
\nDavid, not Sha\u2019ul\u20142 Samuel 7:17<\/p>\n
B\u2019RIT CHADASHAH\u2014Hebrews 7:1\u201319
\nMelchi-Tsedek, not Aharon\u2014Hebrews 7:18\u201319<\/p>\n
Day Eight \u2026 After Ordination<\/p>\n
Hiker\u2019s Log<\/p>\n
Cumulative Summary and Overview<\/p>\n
Looking Back<\/p>\n
In the book of Exodus, God makes a four-fold promise to bring us out of Egypt, to deliver us from bondage, to redeem us as a people, and to take us to be His people while we take Him to be our God. Four cups commemorate these promises at the Passover seder.
\nMoving to the book of Leviticus, VAYIKRA ADONAI (and the LORD called) us to bring sacrifices and draw near. He teaches us to bring the olah (ascent offering) exclusively for Him; the minchah (grain offering or tribute) for God and the priests; and the sh\u2019lamim (well-being or fellowship offering) for God, the priests, and worshippers, too.
\nThen God tells Moshe, \u201cTSAV (command) the kohanim (priests) \u2026\u201d They must follow legal, ritual procedures to receive our offerings and keep His dwelling pure and holy.
\nCertain portions of the offerings are specially designated for the kohanim. To ensure Yisra\u2019el\u2019s offerings are acceptable to God, the kohanim celebrate life with God. They complete the atonement by eating, in a pure state and in a holy place, the offerings of the people. Then the priests lead by example, remaining \u201cin communion\u201d with the LORD.
\nBa-yom ha-SH\u2019MINI (on the eighth day), the time of ordination for the priests is completed. Now, those who are elevated to draw near to God on behalf of the nation initiate the first service of the tabernacle.
\nScarcely is the service completed when the LORD sends a pillar of fire from heaven to consume offerings on one altar and incense on the other. The people shout and fall on their faces in glorious worship! It is apparent to all that God, as promised, has descended to dwell in the midst of His holy people, Yisra\u2019el \u2026<\/p>\n
VAYIKRA\u2014and the LORD calls us to come into the Tent and be holy for Him.<\/p>\n
The LORD tells Moshe, TSAV\u2014command the priests to be consecrated for ordination. Seven days they spend in God\u2019s Holy Presence.<\/p>\n
Then ba-yom ha-SH\u2019MINI, on the eighth day, the priests begin their work!
\nThey keep the tabernacle pure and holy, the place where God dwells among His people.<\/p>\n
In SH\u2019MINI \u2026
\nThe Key People are Moshe (Moses), Aharon (Aaron), Nadav (Nadab) and Avihu (Abihu), Misha\u2019el (Mishael) and Eltsafan (Elzaphan), El\u2019azar (Eleazer) and Itamar (Ithamar).
\nThe Scene is the tabernacle, in the wilderness of Sinai.
\nMain Events include Aharon\u2019s first offerings; Moshe and Aharon entering the tabernacle; the glory of the Lord appearing; fire consuming the burnt offering; the people falling on their faces; Nadav and Avihu offering unauthorized fire and dying; El\u2019azar and Itamar distinguishing holy from unholy and pure from impure.<\/p>\n
The Trail Ahead<\/p>\n
Compass Work<\/p>\n
Orientation and Word Study<\/p>\n
The Path<\/p>\n
\u05d9
\n\u05e0\u05b4
\n\u05d9
\n\u05de\u05b4
\n\u05e9\u05b0\u05c1
\nletter:
\nyod
\nnun
\nyod
\nmem
\nshin
\nsound:
\nEE
\nNee
\nEE
\nMee
\nSH\u2019<\/p>\n
eighth = SH\u2019MINI = \u05e9\u05de\u05d9\u05e0\u05d9<\/p>\n
The Legend<\/p>\n
and it was
\nva-y\u2019hi
\n\u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9
\non day the eighth
\nba-yom ha-sh\u2019mini
\n\u05d1\u05b7\u05bc\u05d9\u05b9\u05bc\u05d5\u05dd \u05d4\u05b7\u05e9\u05b0\u05bc\u05c1\u05de\u05b4\u05d9\u05e0\u05b4\u05d9
\ncalled Moses
\nkara Moshe
\n\u05e7\u05b8\u05e8\u05b8\u05d0 \u05de\u05b9\u05e9\u05b6\u05c1\u05d4
\nto Aaron
\nl\u2019Aharon
\n\u05dc\u05b0\u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df
\nand to sons-his
\nool\u2019vanav
\n\u05d5\u05bc\u05dc\u05b0\u05d1\u05b8\u05e0\u05b8\u05d9\u05d5
\nand to elders of Israel
\nool\u2019ziknei Yisra\u2019el
\n\u05d5\u05bc\u05dc\u05b0\u05d6\u05b4\u05e7\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc\u05c3
\n\u2014Leviticus 9:1<\/p>\n
Related Words<\/p>\n
eight
\nsh\u2019moneh
\n\u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e0\u05b6\u05d4
\neighty
\nsh\u2019monim
\n\u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd
\noctave (also a stringed instrument, Ps. 6:1, 12:1)
\nsh\u2019minit
\n\u05e9\u05b0\u05c1\u05de\u05b4\u05d9\u05e0\u05b4\u05d9\u05ea
\n18; 18 benedictions
\nsh\u2019moneh esreh
\n\u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e0\u05b6\u05d4 \u05e2\u05b6\u05e9\u05b0\u05c2\u05e8\u05b5\u05d4
\n8th day after Sukkot, a solemn assembly
\nsh\u2019mini atsehret
\n\u05e9\u05b0\u05c1\u05de\u05b4\u05d9\u05e0\u05b4\u05d9 \u05e2\u05b2\u05e6\u05b6\u05e8\u05b6\u05ea
\n8 garments (of the High Priest)
\nsh\u2019monah kelim
\n\u05e9\u05b0\u05c1\u05de\u05d5\u05b9\u05e0\u05b8\u05d4 \u05db\u05b5\u05bc\u05dc\u05b4\u05d9\u05dd
\nmarriageable at 18
\nsh\u2019moneh esreh l\u2019chupah
\n\u05e9\u05b4\u05c1\u05de\u05d5\u0307\u05e0\u05b6\u05d4 \u05e2\u05b6\u05e9\u05b0\u05c2\u05e8\u05b5\u05d4 \u05dc\u05b0\u05d7\u05bb\u05e4\u05b8\u05bc\u05d4
\nHit the Trail!<\/p>\n
Call the Ordained<\/p>\n
Rishon Lev. 9:1\u201316<\/p>\n
\u201cOn the eighth day, Moshe called Aharon, his sons and the leaders of Isra\u2019el \u2026\u201d
\n\u2014Leviticus 9:1<\/p>\n
Rosh Chodesh of Nisan, the first day of the civil year, Moshe calls the ordained. Aharon and his sons have completed the seven-day inaugural service. baYom haSH\u2019MINI (on the eighth day), the priests enter the tabernacle to minister for the first time.<\/p>\n
Day eight is the first day of a new week, a new year, and a new creation.<\/p>\n
A time of transcendence begins! Tradition commemorates this day as the first day of creation. (Christians will later ascribe to resurrection Sunday the transcendent idea of the new creation.)
\nOn this day, the kohanim perform the first sacrificial service of the nation. Heavenly fire consumes the altar offering. Individuals may no longer sacrifice meat on private altars. Now, priests eat of the meat of the chatta\u2019t (purification offering). Aharon concludes the first service with the Aaronic Benediction [Shabb. 87a]. Completion of the mishkan (dwelling) highlights the glorious appearing of the LORD among His people (Ex. 25:8, Lev. 9:4).<\/p>\n
?Read Lev. 9:1, 4\u20136, 23. What is the purpose of this day? Review the role of the elders at Sinai (Ex. 24:5, 9\u201311). Explain why both elders and priests bring sh\u2019lamim (fellowship offerings) to celebrate the LORD\u2019s appearing.<\/p>\n
Sacrifice Daily<\/p>\n
Sheni Leviticus 9:17\u201323<\/p>\n
\u201cThe grain offering was presented; he took a handful of it and made it go up in smoke on the altar, in addition to the morning\u2019s burnt offering.\u201d
\n\u2014Leviticus 9:17<\/p>\n
Scooping three fingers of grain, Aharon the Kohen Gadol \u201cfills his palm with it\u201d and smokes it. Thus, the minchah accompanies the daily olah as the first offering of each morning (Ex. 29:40).<\/p>\n
Sacrifice the daily offering to start and end each day.<\/p>\n
Here, the Kohen Gadol offers the first \u201cin-communion\u201d gift. Previously, Aharon offered \u201cout-of-communion\u201d purification offerings for himself and for the people (Lev. 9:8\u201316). Rashi indicates that the egel (calf, young bull) atones for Aharon\u2019s role in the sin of the golden calf [Bav. Metzia 107b]. As at Sinai, the ascent and fellowship offerings are offered and eaten. But this time, Moshe enters the Tent with Aharon!
\nFor the first time, someone other than Moshe approaches God in the Tent. Aharon, on behalf of all the people, draws near in sacred worship. Moshe and Aharon emerge together and bless the people. Immediately, God\u2019s Glory \u201cis seen\u201d by the entire people (Lev. 9:23).<\/p>\n
?Read Lev. 9:6, 17; Ex. 29:38\u201342; and Num. 28:2\u20138. Explain the purpose of the tamid or daily offering. Next, study Romans 12:1. How does the daily olah honor God? Explain why no other sacrifice can precede the daily olah.<\/p>\n
Consumed by Fire!<\/p>\n
Shlishi Leviticus 9:24\u201310:11<\/p>\n
\u201cFire came forth from the presence of ADONAI, consuming the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces.\u201d
\n\u2014Leviticus 9:24<\/p>\n
Joyous blessing concludes the first sacrificial service. Aharon raises his hands to give the first Birchat Kohanim (Aaronic Benediction) [Lev. 9:22; Sot. 38a; Num. 6:24\u201326].<\/p>\n
Aharon offers the olah, and God sends fire from heaven to consume it.<\/p>\n
Fire falls from heaven, says the Sifra. The fire enters the Holy of Holies, consuming the incense offerings on the golden altar and roasting the olat tamid (daily offering) and the fat parts on the copper altar [Rashbam].
\nThe spirit of holiness comes upon the people, and all sing out in praise of God! The people fall to their faces.
\nAnother \u201ceighth day\u201d comes to mind. Sh\u2019mini Atseret, the last holy convocation day of the Torah (Num. 29:35\u201340), when God dwells with His people and Torah is fulfilled. But this day awaits consummation; instead, Nadav and Avihu, in their excitement to draw near to God, offer esh zarah (strange fire). This breach of holiness costs them their lives (Lev. 10:1\u20132), as God\u2019s fire consumes them!<\/p>\n
?Study Lev. 10:10. The priest must distinguish kodesh (holy) from chol (common) and tahor (pure) from tamei (impure). Kodesh and tamei are contagious states which explode when mixed. Compare and contrast Lev. 9:24, 10:1\u20133.<\/p>\n
Eat the Minchah!<\/p>\n
R\u2019vi\u2019i Leviticus 10:12\u201315<\/p>\n
\u201cMoshe said to Aharon and to El\u2019azar and Itamar, his remaining sons, \u201cTake the grain offering \u2026 and eat it without leaven next to the altar, because it is especially holy.\u201d \u201d
\n\u2014Leviticus 10:12<\/p>\n
Moshe reels from the catastrophic deaths of Aharon\u2019s firstborn and second-born. As the time for the first sacrificial service draws near, the nation is in utter disarray. The holy courts are tamei (impure) from corpse contamination! Moreover, the minchah (tribute) is uneaten (cf. Lev. 6:14\u201318 (7\u201311 \u05ea\u05e0\u05f4\u05da)), and the priestly portion of the sh\u2019lamim (fellowship offering) remains uneaten as well (Lev. 10:13\u201314).
\nMoshe directs the priests to eat the minchah to complete the dedication of the tabernacle. Eating the minchah and the breast\/thigh portions from the sh\u2019lamim honors the kohanim for their part in the ceremony. In Lev. 10:12, Moshe calls the uneaten minchah kodesh kodashim (especially holy).<\/p>\n
Moshe orders the priests to complete the inauguration ceremony.<\/p>\n
It is the priests\u2019 job to present the minchah (grain offering, tribute) and to smoke the azkarah (memorial portion) on the altar as an offering to the LORD (Lev. 9:4, 17; 2:2\u20133).<\/p>\n
?Aharon and his remaining sons mourn the loss of Nadav and Avihu. Read Lev. 10:6\u20137, 17. Since an onen (mourner) is forbidden to eat offerings, why does Moshe order the priests to eat the priestly portions? (Hint: note page 142.)<\/p>\n
Render Holy Service<\/p>\n
Chamishi Leviticus 10:16\u201320<\/p>\n
\u201cThen Moshe carefully investigated what had happened to the goat of the sin offering and discovered that it had been burned up. He became angry with El\u2019azar and Itamar \u2026\u201d
\n\u2014Leviticus 10:16<\/p>\n
Purification requires offering three he-goats: two kodshei sha\u2019ah (one-time sacrifices, lit. holy things of the hour) to inaugurate the sanctuary (Lev. 9:3); and a third, as chatta\u2019t (purification), recurring with each new moon [Lev. 10:17, Sifra, Shev. 9b, Num. 28:15].<\/p>\n
Moshe fears that the priests are not rendering holy service to God.<\/p>\n
Moshe is angry that the priests burned but did not eat the chatta\u2019t [Pes. 82b]. Inquiring insistently, he believes that the community\u2019s sins will not be expiated until the priests eat the third chatta\u2019t (Lev. 10:18).
\nAharon responds that, in light of the deaths of his sons, he has exercised caution in performing priestly duties. As an onen (mourner), the priest cannot eat kodshei dorot (permanent sacrifices, lit. holy things of the generations), such as this third offering (Lev.R. 13:1). Aharon lacks the joy and tranquillity required to complete the atonement [Rashbam]. Satisfied, Moshe relents [Lev. 10:20; Rashi, Zev. 101a].<\/p>\n
?Two words, \u201cdarosh darash\u201d (carefully investigated), mark Torah\u2019s exact midpoint (Lev. 10:16). The sages conclude that Torah requires searching inquiry. Was Moshe wrong to be angry? Defend your answer (cf. Mt. 5:23\u201324).<\/p>\n
Avoid Impurity<\/p>\n
Shishi Leviticus 11:1\u201332<\/p>\n
\u201cADONAI said to Moshe and Aharon, \u201cTell the people of Isra\u2019el, \u2018These are the living creatures which you may eat among all the land animals \u2026\u201d \u201d
\n\u2014Leviticus 11:1\u20132<\/p>\n
Torah classifies life into two broad categories\u2014those who eat blood and those who don\u2019t. Land animals are further sub-divided into four areas: ruminants (non-blood-eaters or \u201ccud-chewers\u201d) who fully split the hoof; ruminants who don\u2019t; non-ruminants who fully split the hoof; and the rest.
\nRuminants that split the hoof are reiach nichoach (a sweet savor) to the LORD and also kosher (fit) for consumption by members of God\u2019s household, who should avoid becoming tamei (impure).
\nThus, cattle, sheep, and goats are fit both for priestly food and for sacrifices. All other animals are not, including ruminant wannabes (camels, rabbits) and non-ruminant look-alikes (pigs).<\/p>\n
Kosher practices elevate a kingdom of priests.<\/p>\n
Following kosher laws maintains ritual purity in the camp. Individuals who contract ritual impurity must refrain from entering God\u2019s Presence until repurified through ritual procedures.<\/p>\n
?Read Lev. 11:45. The LORD \u201cbrought us up\u201d from Egypt\u2014not \u201cbrought us out.\u201d Now read Lev. 11:3. Here, the cow \u201cbrings up\u201d the cud! Explain why Torah uses terms from kashrut to explain our elevation as a people from Egypt.<\/p>\n
Observe Ritual Purity<\/p>\n
Shvi\u2019i Leviticus 11:33\u201347<\/p>\n
\u201cIf one of them falls into a clay pot, whatever is in it will become unclean, and you are to break the pot.\u201d
\n\u2014Leviticus 11:33<\/p>\n
Unclean objects, tools, and utensils can contaminate people, spreading pollution throughout the camp. Earlier, Torah dealt with how carcasses contaminate people by touch. Now, Torah gives rules on contamination of objects. Ritual purity laws regulate the process.<\/p>\n
Cleanse or destroy all polluted objects.<\/p>\n
Pots function by containing liquids. Holding unclean liquids or dead bugs pollutes the pot! Contamination comes from interior, not exterior, contact. Tum\u2019ah (contamination) occurs even without contact, whether a corpse lying in a room or a fly caught in a jar.
\nThe remedy for contamination of people calls for immersion in mikveh (a body of living water) [Rashi, commenting on the spring in Lev. 11:36]. In the case of a cheap clay pot, however, the porous nature absorbs uncleanness and makes cleansing it impossible. Therefore, the pot must be smashed or destroyed completely. In other words, porous pots that cannot be purified become vessels of destruction!<\/p>\n
?Read Romans 9:20\u201324. Rav Sha\u2019ul describes men, headed for judgment, as vessels of destruction! Read Mk. 1:40\u201345; 7:18\u201323. In matters of ritual contamination, what did Messiah clarify?<\/p>\n
Make Distinctions<\/p>\n
Maftir Leviticus 11:45\u201347<\/p>\n
\u201cIts purpose is to distinguish between the unclean and the clean, and between the creatures that may be eaten and those that may not be eaten.\u201d
\n\u2014Leviticus 11:47<\/p>\n
Summary statements characterize maftir (concluding) readings. Here, the kohanim must distinguish tamei (impure) from tahor (ritually pure), and creatures that may and may not be eaten by a priestly people (Lev. 11:46\u201347).
\nThe literary structure of chapter 11 parallels the tamei\/tahor distinctions practiced in the camp, with the tahor in the center (Lev. 11:24\u201340) and the tamei around the periphery [Hartley, p. 155; note, Lev. 11:13\u201323, 41\u201345]. God resides in the ritually pure area at the camp\u2019s center.
\nInterestingly, the term \u201ckosher\u201d does not appear in the Torah. Yet priests minister by making these distinctions: between tam (whole) and tum\u2019ah (contaminated), tahor (pure) and tamei (impure).<\/p>\n
God elevates priests to distinguish between the holy and unholy.<\/p>\n
In this way, Yisra\u2019el as a nation adopts a lifestyle that sanctifies all creation. Practicing kashrut (kosher laws) and holiness elevates the nation [Sforno, Lev. 11:45]. Such priestly duties are also prophesied for the future (Ez. 44:23).<\/p>\n
?Read Lev. 11:3, 45\u201346. Recall that Yisra\u2019el has been \u201cbrought up\u201d from the house of slavery. To fit into God\u2019s house, Yisra\u2019el must be holy. Explain how Yisra\u2019el sanctifies higher forms of life (animals, fowl, then swarmers).<\/p>\n
Meanderings<\/p>\n
David, not Sha\u2019ul<\/p>\n
Haftarah 2 Samuel 6:1\u20137:17<\/p>\n
\u201cNatan told David all of these words and described this entire vision.\u201d
\n\u20142 Samuel 7:17<\/p>\n
Uzzah approaches too close to the holy ark and dies. David hastily orders the ark, meant to be carried on priestly shoulders, onto a wagon [Num. 4:15, 7:9; 2 Sam 6:3, 6\u20137; Antiq. 7.4.2].<\/p>\n
The meek and humble, not the high and mighty, inherit the earth.<\/p>\n
Yet God establishes the house of David forever! How ironic that Uzzah would be punished for David\u2019s failure to follow ritual procedure. Instead, the overlooked seventh son of Yishai (Jesse) displaces the house of Sha\u2019ul (Saul), the Benjamite, with its hopes for a lasting dynasty.
\nMoreover, through Natan (Nathan) the prophet, God tells David that, though he cannot build an indestructible house for God (1 Chron. 17:4\u20135), God will build him an indestructible \u201chouse\u201d (1 Chron. 17:11, 14\u201317).
\nAlas, David\u2019s son will build the house. A line of kings will issue from David\u2019s loins. Indeed, the house, kingdom, and throne shall be established eternally (2 Sam. 7:16), though not without interruption (Jer. 29:16\u201323, 30:8\u20139; Lk. 1:31\u201333).<\/p>\n
?Read Romans 11:1. Notice that Sha\u2019ul of Tarsus (Paul, the apostle to the nations) is a Benjamite. Explain the irony that God chooses an outcast king\u2019s son to take the Good News to the nations concerning Yeshua.<\/p>\n
Melchi-Tsedek, not Aharon<\/p>\n
B\u2019rit Chadashah Hebrews 7:1\u201319<\/p>\n
\u201cThus, on the one hand, the earlier rule is set aside \u2026 and, on the other hand, a hope of something better is introduced, through which we are drawing near to God.\u201d
\n\u2014Hebrews 7:18\u201319<\/p>\n
Aharon\u2019s line endures through two temples. Ultimately, a permanent priesthood, the spiritual priesthood of Melchi-Tsedek (Melchizedek), grants access to God\u2019s throne in heaven.<\/p>\n
God establishes an eternal priesthood in Melchi-Tsedek.<\/p>\n
An early Jewish hymn sings of the eternal heavenly origin of Melchi-Tsedek, a man whose beginnings are not in Torah, not in the world. Melchi-Tsedek has no predecessor in office. He is the first priest, and he is the one to whom Avram tithed with Levi still in his loins (Heb. 7:3\u20135, cf. Gen. 14:17\u201320).
\nPossibly the priesthood of Levi, with its laws of ritual purity, can achieve a formal wholeness to perfect the outer man (Heb. 7:11). But cleansing conscience and purity of the inner man requires even more (Heb. 9:6\u201310, 13\u201314; 10:1\u201318). The order of Melchi-Tsedek addresses these hopes. Access to God in heaven is not lost, because Messiah clothes us in righteousness. Put off deeds of the flesh! Put on the deeds of Messiah (2 Cor. 5:1\u20135).<\/p>\n
?The principles for drawing near to God remain, but the substance by which we can realize our hopes changes. We need glorified bodies to live forever (1 Cor. 15:53\u201354). Does our weakness make Aharon\u2019s line a straw man? Explain.<\/p>\n
Oasis<\/p>\n
Conclusion and Personal Application<\/p>\n
Talk Your Walk \u2026<\/p>\n
Ba-yom ha-SH\u2019MINI (on the eighth day), Moshe calls Aharon, his sons, and the elders. After a seven-day inauguration, Aharon begins his first official service as Kohen Gadol (High Priest) of the nation. He sacrifices first for the priests, and then for the people whom he also blesses. Now fully consecrated, Aharon enters the tabernacle. When he comes out, he again blesses the people. The glory of the LORD consumes the offerings, and the people shout loudly and fall to the ground!<\/p>\n
As day eight begins, God\u2019s Presence rests upon His people.<\/p>\n
To complete the consecration, Moshe orders the priests to eat the sacrifices of the people. But two of Aharon\u2019s sons die, offering \u201cstrange\u201d fire which does not issue from a divine origin. God demands exacting obedience, most particularly from those closest to Him. Failure to observe ritual purity laws kindles God\u2019s wrath, killing Nadav and Avihu!
\nThe two remaining sons burn the purification offerings of the people, including the regular, daily offering. The kohanim must distinguish clean from unclean, and holy from unholy. God elevates His priests to serve in the sanctuary and to follow the laws of ritual purity so the LORD\u2019s tabernacle remains holy. Moshe fears that, by not eating the sacrifices, the priests are disobeying God\u2019s command. But as onanim (mourners), Aharon\u2019s sons are not permitted to eat the monthly sacrifice.<\/p>\n
\u2026 Walk Talk Your<\/p>\n
The worshipper approaches God to bestow glory on the only One who is worthy to receive it. The wise men came from afar to worship Yeshua (Mt. 2:2), who entered creation to \u201ctabernacle\u201d among men (Jn. 1:14). Circumcised and named \u201cYeshua\u201d (Salvation) on the eighth day (Lk. 2:21), he later consecrated Himself for ministry, being set apart by Yochanan (Jn. 3:15\u201316).
\nIn His last earthly prayer, Yeshua prayed for us to behold His glory (Jn. 17:24; Lev. 9:4, 6). Future prophecy reveals that God\u2019s glory alone will light the city of the LORD in New Jerusalem, which will descend from heaven to a completely new earth (Rev. 21:1\u20132, 23).<\/p>\n
Beyond death, you are called to live forever in the Presence of God.<\/p>\n
Are you consecrating yourself daily to enter God\u2019s Presence? At the final convocation, Sh\u2019mini Atseret, God will tarry with those who are holy to Him. Is your spiritual self being transformed into the image and glory of God\u2019s everlasting Son (Ro. 8:29\u201330)? Your olah ascends daily. Each day, the standards of holiness in your life tighten, as you draw nearer to the time when God will manifest His glory. Is your inner man being sanctified to enter God\u2019s Presence?<\/p>\n
Shabbat Shalom!<\/p>\n
Now \u05ea\u05d6\u05e8\u05d9\u05e2 means
\nwhen a woman \u201cbears seed,\u201d
\nchildbirth makes her unclean.
\nSo take heed!
\nThe sin offering purifies,
\nto clean all in need.
\nThe olah goes straight up to God,
\nyes indeed!<\/p>\n
A man may be smitten
\nwith a skin affliction,
\nfull of white hairs
\nand a raw spot that\u2019s itchin\u2019.
\nThe kohen looks closely,
\nand if it\u2019s no fiction,
\nthe afflicted is banned.
\nIt\u2019s a camp restriction!<\/p>\n
Walk TAZRIA!
\n12:1\u201313:59<\/p>\n
\u05ea\u05d6\u05e8\u05d9\u05e2
\nShe bears seed<\/p>\n
TORAH\u2014Leviticus 12:1\u201313:59
\n1st Contain Impurity\u2014Leviticus 12:1\u20132a
\n2nd Banish Tsara\u2019at\u2014Leviticus 13:6a
\n3rd Inflammations\u2014Leviticus 13:18\u201319
\n4th Burns\u2014Leviticus 13:24\u201325a
\n5th Scalls\u2014Leviticus 13:29\u201330a
\n6th Baldness\u2014Leviticus 13:40
\n7th Tsara\u2019at on Garments\u2014Leviticus 13:55
\nMaftir The Torah of Tsara\u2019at\u2014Leviticus 13:59<\/p>\n
HAFTARAH\u20142 Kings 4:42\u20135:19a
\nCleansing Tsara\u2019at\u20142 Kings 5:19a<\/p>\n
B\u2019RIT CHADASHAH\u2014Luke 7:18\u201335
\nCleansing the Outcast\u2014Luke 7:35<\/p>\n
Seed-Bearing, Uncleanness, and Separation<\/p>\n
Hiker\u2019s Log<\/p>\n
Cumulative Summary and Overview<\/p>\n
Looking Back<\/p>\n
VAYIKRA ADONAI (and the LORD called) us to be holy, approaching Him with gifts and offerings. He teaches us to bring the olah (ascent offering) exclusively for Him; the minchah (tribute) as a gift to God and the priests; and the sh\u2019lamim (well-being offering) for God, the priests, and the worshippers, too.
\nGod then tells Moshe, TSAV (command!) the priests to learn the rituals so they can keep the sanctuary holy.
\nBa-yom ha-SH\u2019MINI (on the eighth day), the service of the sanctuary will commence. Scarcely is the first service completed when the LORD sends a pillar of fire to kindle offerings on both altars. The people shout and fall on their faces in glorious worship! All know, on that day, that the LORD has appeared in the midst of His people.
\nBut the camp must be kept pure for a holy God to dwell among His people. A woman who TAZRIA (bears seed) and gives birth to a son is tam\u2019ah (ritually impure) for the week to come. On the eighth day, she can resume sexual relations with her husband; but she must refrain from entering the sanctuary or consuming minchah offerings designated for priests and their families.
\nIf she bears a daughter, her time of ritual impurity doubles. Some may cite this as an example of Torah\u2019s anti-feminine bias. Bonding with daughters who themselves nurture future infants, however, may reflect Torah\u2019s wisdom and God\u2019s love for the bearers of human life. Tradition ascribes the additional forty days to carrying the burden for a future mother.
\nWhen the time of ritual impurity ends, the mother presents an offering to complete the rites of purification. If she is a member of a priestly house, she can now resume eating the minchah.
\nOthers with impurities are not so fortunate. Persons smitten by God (for offenses such as slander, gossip, arrogance, swearing false oaths, etc.) break out with tsara\u2019at (skin infection). If purification procedures are ineffective, priests declare the smitten as tam\u2019u (ritually impure) and ban them from the camp\u2014perhaps for a lifetime \u2026<\/p>\n
VAYIKRA ADONAI from the Tent and tells Moshe \u2026
\nTSAV the priests to learn the ritual procedures.<\/p>\n
Then on SH\u2019MINI, the eighth day, the ordained may begin to distinguish clean from unclean.<\/p>\n
When a woman TAZRIA, bears seed and births a child, she carries impurities that need cleansing \u2026 or unholiness will drive the LORD from the midst of the camp!<\/p>\n
In TAZRIA \u2026
\nThe Key People are Moshe (Moses), Aharon (Aaron), and Aharon\u2019s sons.
\nThe Scene is the tabernacle, in the wilderness of Sinai.
\nMain Events include the LORD speaking to Moshe concerning women at childbirth; purification; various skin diseases; the role of the priest as hygiene inspector; unclean people dwelling outside the camp; and procedures to follow in examining fabric with mildew.<\/p>\n
The Trail Ahead<\/p>\n
Compass Work<\/p>\n
Orientation and Word Study<\/p>\n
The Path<\/p>\n
\u05e2\u05b7
\n\u05d9
\n\u05e8\u05b4
\n\u05d6\u05b0
\n\u05ea\u05b7
\nletter:
\nayin
\nreish
\nreish
\nzayin
\ntav
\nsound:
\n(silent)-ah
\nEE
\nRee
\nZ
\nTah<\/p>\n
she bears seed = TAZRIA = \u05ea\u05d6\u05e8\u05d9\u05e2<\/p>\n
The Legend<\/p>\n
and spoke the LORD
\nva-y\u2019daber ADONAI
\n\u05d5\u05b7\u05d9\u05b0\u05d3\u05b7\u05d1\u05b5\u05bc\u05e8 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4
\nto Moses to say
\nel-Moshe lemor
\n\u05d0\u05b6\u05dc\u05be\u05de\u05b9\u05e9\u05b6\u05c1\u05d4 \u05dc\u05b5\u05bc\u05d0\u05de\u05b9\u05e8\u05c3
\nspeak
\ndaber
\n\u05d3\u05b7\u05bc\u05d1\u05b5\u05bc\u05e8
\nto the sons of Israel
\nel-b\u2019nei Yisra\u2019el
\n\u05d0\u05b6\u05dc\u05be\u05d1\u05b0\u05bc\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc
\nto say
\nlemor
\n\u05dc\u05b5\u05d0\u05de\u05b9\u05e8
\na woman who bears seed
\nishah ki tazria
\n\u05d0\u05b4\u05e9\u05b8\u05bc\u05c1\u05d4 \u05db\u05b4\u05bc\u05d9 \u05ea\u05b7\u05d6\u05b0\u05e8\u05b4\u05d9\u05e2\u05b7
\nand births a male
\nv\u2019yaldah zachar
\n\u05d5\u05b0\u05d9\u05b8\u05dc\u05b0\u05d3\u05b8\u05d4 \u05d6\u05b8\u05db\u05b8\u05e8
\nis unclean
\nv\u2019tam\u2019ah
\n\u05d5\u05b0\u05d8\u05b8\u05de\u05b0\u05d0\u05b8\u05d4
\nseven days
\nshiv\u2019at yamim
\n\u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b7\u05ea \u05d9\u05b8\u05de\u05b4\u05d9\u05dd
\nlike the days of her period
\nkimei nidat
\n\u05db\u05b4\u05bc\u05d9\u05de\u05b5\u05d9 \u05e0\u05b4\u05d3\u05b7\u05bc\u05ea
\nshe will remain unclean
\ndotah tit\u2019ma
\n\u05d3\u05b0\u05bc\u05d5\u05b9\u05ea\u05b8\u05d4\u05bc \u05ea\u05b4\u05bc\u05d8\u05b0\u05de\u05b8\u05d0\u05c3
\n\u2014Leviticus 12:1\u20132<\/p>\n
Related Words<\/p>\n
seed, offspring
\nzehra
\n\u05d6\u05b6\u05e8\u05b7\u05e2
\nJew (seed of Jacob)
\nzehra Ya\u2019akov
\n\u05d6\u05b6\u05e8\u05b7\u05e2 \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1
\nof the royal family
\nzehra m\u2019loocha
\n\u05d6\u05b6\u05e8\u05b7\u05e2 \u05de\u05b0\u05dc\u05d5\u05bc\u05db\u05b8\u05d4
\nJezreel (God sows)
\nYizr\u2019eil
\n\u05d9\u05b4\u05d6\u05b0\u05e8\u05b0\u05e2\u05b5\u05d0\u05dc
\narm, forearm, strength, power, shankbone
\nz\u2019roa
\n\u05d6\u05b0\u05e8\u05d5\u05b9\u05e2\u05b7
\nstarry sky (sky sown with stars)
\nshamayim z\u2019ru\u2019im kochavim
\n\u05e9\u05b8\u05c1\u05de\u05b7\u05d9\u05b4\u05dd \u05d6\u05b0\u05e8\u05d5\u05bc\u05e2\u05b4\u05d9\u05dd \u05db\u05bc\u05d5\u05b9\u05db\u05b8\u05d1\u05b4\u05d9\u05dd
\nHit the Trail!<\/p>\n
Contain Impurity<\/p>\n
Rishon Leviticus 12:1\u201313:5<\/p>\n
\u201cADONAI said to Moshe, \u201cTell the people of Isra\u2019el: \u2018If a woman conceives and gives birth to a boy, she will be unclean for seven days with the same uncleanness as in niddah \u2026\u2019 \u201d \u201d
\n\u2014Leviticus 12:1\u20132a<\/p>\n
When a woman TAZRIA (bears seed) during pregnancy, the issue of human-caused impurity must be addressed.
\nWomen do not sin by giving birth to children (Gen. 1:28). Nor do their subsequent rites of purification require laying on of hands, confession, an asham, or a different offering for the birth of a boy or girl.
\nBut the loss of blood diminishes a mother\u2019s wholeness, rendering her incomplete and thus tam\u2019ah (cf. Lev. 12:4, 5, 7). Only the passage of time restores her wholeness.
\nCovenant people must remove ritual impurity. For the first week (two weeks, if a girl is born), the mother\u2019s impurity is contagious to others and niddah (separated) (Lev. 12:2).<\/p>\n
We must approach God in a state of ritual purity.<\/p>\n
Thereafter, Torah requires the completion of a 40 or 80 day waiting period from the time of birth, a transitory time when the mother must refrain from entering the sanctuary or consuming the kodashim (sacred offerings).<\/p>\n
?Read Lev. 8:33\u201335 (cf. Lev. 12:2, 5, 7). Explain why newly appointed kohanim offer sacrifices of expiation during their week of consecration. Explain why it takes twice as long to make a bearer of future mothers whole.<\/p>\n
Banish Tsara\u2019at<\/p>\n
Sheni Leviticus 13:6\u201317<\/p>\n
\u201cOn the seventh day the cohen is to examine him again, and if the sore has faded and it hasn\u2019t spread on the skin, then the cohen is to declare him clean \u2026\u201d
\n\u2014Leviticus 13:6a<\/p>\n
Tsara\u2019at (skin infection, sometimes translated leprosy from the Greek word lepra) describes something quite different from Hansen\u2019s Disease or contagious leprosy. In this verse, a two-week quarantine ends because the sore\u2019s color fades and affliction has not spread.<\/p>\n
Priests safeguard the purity of the sanctuary and of the nation.<\/p>\n
Tsara\u2019at is the visible manifestation of a contagious impurity which God will not tolerate in His house! Rabbinic Judaism attributed such impurities as arising from slander, bloodshed, false oaths, and immorality [Arach. 15b]. Prosecuting slander in the courts can be extremely difficult (Num. 12:9\u201310; Dt. 24:8\u20139); but left unchecked, slander can destroy a community! Priests check the person, declaring him tahor (pure) or tamei (defiled) [M. Neg. 3:1].
\nThe loss of vital fluids or breach of holy barriers renders a person tamei, whether as a result of bleeding, seeping or raw sores, pus, or scaling of skin. The defiled are declared stricken with tsara\u2019at and barred from camp.<\/p>\n
?Read Lev. 13:12\u201313. If skin infection \u201csprouts\u201d and turns the entire body white (e.g. leukoderma), the priest declares the afflicted pure! Explain how, in this instance, \u201cspreading\u201d confirms loss of pigmentation and not tsara\u2019at.<\/p>\n
Inflammations<\/p>\n
Shlishi Leviticus 13:18\u201323<\/p>\n
\u201cIf a person has on his skin a boil that heals in such a way that in place of the boil there is a white swelling or a reddish-white bright spot, it is to be shown to the cohen.\u201d
\n\u2014Leviticus 13:18\u201319<\/p>\n
The third set of tests addresses inflammations such as boils, blisters, and pustules not caused by burns. Priests have already been instructed on how to judge lesions (Lev. 13:2\u20138) and raw skin (Lev. 13:9\u201317).<\/p>\n
Skin infections do not ban the afflicted unless the priest says so.<\/p>\n
In this verse, the boil disappears, tsara\u2019at (skin infection) remains, and so the man must present himself to the priest. Recall that boils, the sixth plague, \u201cbroke out\u201d on the Egyptians. Then God Himself hardened Pharaoh\u2019s heart for judgment (Ex. 9:8\u201312).
\nIn this segment, the priest must distinguish between a spreading skin infection and the natural process of healing and scarring of an area. The priest orders a seven-day quarantine (Lev. 13:21) and watches for evidence of spreading. If the discoloration stands (but doesn\u2019t spread), the man is declared tahor (ritually pure). The priest\u2019s declaration is final\u2014even if the priest has misdiagnosed the hand of God!<\/p>\n
?When priests misdiagnose, then infected people (who ought to be declared tam\u2019u) are free to enter the sanctuary to present or even eat offerings before the LORD. Explain why Torah grants priests the power to get it wrong.<\/p>\n
Burns<\/p>\n
R\u2019vi\u2019i Leviticus 13:24\u201328<\/p>\n
\u201cOr if someone has on his skin a burn caused by fire; and the inflamed flesh where it was burned has become a bright spot, reddish-white or white, then the cohen is to examine it \u2026\u201d
\n\u2014Leviticus 13:24\u201325a<\/p>\n
Burns and inflammations are handled in the same way. The priest waits for evidences of healing and then examines each spot separately, not in combination.
\nSeparate treatment has implications. For example, if a burn appears beside an inflammation, but neither is the size of a g\u2019ris (large bean), then the skin infection is too small to be judged as tsara\u2019at (skin infection) [Rashi, Sifra]. Yet evaluated together, the two afflictions are sufficient to ban the infected from camp, possibly for a lifetime!
\nInspection procedures are detailed and tedious (e.g. Is it psoriasis, eczema, or favus on the site of the burn or scar? Is there a white hair or a deep infection? Is it spreading?).<\/p>\n
Priests make fine discriminations to judge skin infections.<\/p>\n
Some burns are judged tamei (Le 13:24\u201325); others not initially decisive call for a quarantine of a week before being re-examined and judged tamei (Lev. 13:26\u201327); the rest are initially not decisive, but later judged tahor (Lev. 13:28).<\/p>\n
?Talmud says that God intervened to keep the community holy and would smite someone for slander (e.g. Miryam, Num. 12:9\u201310). Yet Torah never names God as the active subject. Is God the active or passive agent? Explain.<\/p>\n
Scalls<\/p>\n
Chamishi Leviticus 13:29\u201339<\/p>\n
\u201cIf a man or woman has a sore on the head or a man in his beard, then the cohen is to examine the sore \u2026\u201d
\n\u2014Leviticus 13:29\u201330a<\/p>\n
Twenty-one different times we read, \u201cThe priest shall examine\u201d (Lev. 13:3, 5, 6, 8, 10, 13, 15, 17, 20, 25, 27, 30, 32, 34, 36, 39, 43, 50, 51, 55, 56).<\/p>\n
Priests examine whether the scall is tahor or tamei.<\/p>\n
Sometimes the subject is a woman, sometimes a man, sometimes both. Sometimes the priest judges the person tahor (undefiled), sometimes tamei (contagiously impure). Sometimes the priest waits, quarantines a week and judges on day sh\u2019mini (eighth); sometimes the quarantine is extended another week.
\nIn this case, the priest examines a netek (scall), a bald mark where hair has fallen out. To evaluate the surrounding hair, the priest orders the person shaved (Lev. 13:33). Only the hair immediately surrounding the netek is left unshaved.
\nIf after two quarantine periods the netek area has not spread, the man\u2019s clothes are washed, and he is declared tahor (Lev. 13:34, 37). Now he can freely enter to serve in the house of God!<\/p>\n
?Read Gen. 41:14. Yosef was tested and proven. When he was shaved, given clean clothes, and released, he rose to great stature in the house of Pharaoh. God tests those he loves. Has God tested you? Describe the circumstances.<\/p>\n
Baldness<\/p>\n
Shishi Leviticus 13:40\u201354<\/p>\n
\u201cIf a man\u2019s hair has fallen from his scalp, he is bald; but he is clean.\u201d
\n\u2014Leviticus 13:40<\/p>\n
Six tests for tsara\u2019at (scaly skin disease) require priestly evaluation: child birth (Lev. 12:2\u20135); skin infections (Lev. 13:2\u20133, 9\u201311); scars (Lev. 13:18\u201320); burns (Lev. 13:24\u201325); and infections of the scalp or beard (Lev. 13:29\u201330).<\/p>\n
Tsara\u2019at is God\u2019s way to call people, publicly, to repentance and modesty.<\/p>\n
But tests for skin disease with baldness begin with conditions that are clearly tahor (ritually pure) (Lev. 13:40\u201341). Baldness is quite public and noticeable. In addition, a person afflicted with any of the four shades of white lesions suffers public humiliation; for many judge that God has withheld mercy from one who is so afflicted.
\nPrerequisites for declarations of purity end. Priests inform the public. Then the man is summarily removed to spend his days alone, outside the camp, with unkempt hair and torn clothing, crying out, \u201cTamei! Tamei! (Defiled! Defiled!)\u201d (Lev. 13:44\u201346). Unless his condition changes, the person so afflicted remains barred from the camp, forever!<\/p>\n
?Read Lev. 13:45\u201346. Once the man is declared tamei, the person with the polluted condition must be banished from the camp. It appears that God\u2019s holiness and God\u2019s compassion for the lowly are at odds. Explain the outcome.<\/p>\n
Tsara\u2019at on Garments<\/p>\n
Shvi\u2019i Leviticus 13:55\u201359<\/p>\n
\u201cThe cohen is to examine it after the stain has been washed, and if he sees that the stain has not changed \u2026 it is rotten, no matter whether the spot is on the outside or on the inside.\u201d
\n\u2014Lev. 13:55<\/p>\n
Man-made garments can also be stricken with tsara\u2019at. To say clothing can get \u201cskin infection\u201d shows the difficulty of describing tsara\u2019at. Rather, tsara\u2019at attacks boundary lines between holy and not-so-holy!
\nAnalogical (non-western) thinking undergirds the Hebrew worldview. Clothing, like skin, covers the body. By analogy, clothing is treated in the same way as skin in matters of ritual purity. References to digging out the karachat (baldspot or inside of the cloth) and the gabachat (forehead or outside of the cloth) apply to afflictions both in garments and skin.<\/p>\n
Tsara\u2019at afflicts skin and skin coverings.<\/p>\n
The priest examines the garment for spreading and declares it tamei. Otherwise, he orders a washing and quarantine (Lev. 13:50, 53\u201355) before issuing a final judgment. Should the infected area disappear, but reappear at a later time, then the whole garment is declared tamei and burned (Lev. 13:57).<\/p>\n
?Explain why Torah commands that a garment be summarily burned if a fresh tsara\u2019at breaks forth. Why not repeat the steps for inspection? Read Gen. 38:24. Explain Y\u2019hudah\u2019s remark to burn his pregnant daughter-in-law.<\/p>\n
The Torah of Tsara\u2019at<\/p>\n
Maftir Leviticus 13:57\u201359<\/p>\n
\u201cThis is the law concerning infections of tzara\u2019at in a garment \u2026 or in the threads or the woven-in parts, or in any leather item\u2014when to declare it clean and when to declare it unclean.\u201d
\n\u2014Lev. 13:59<\/p>\n
Cleansing the garment is the subject of the maftir (Lev. 13:57\u201359). Procedures for purifying the M\u2019TSORA (infected one) will be explained in the portion to come (Lev. 14\u201315).<\/p>\n
Torah details procedures for treating clothing.<\/p>\n
An afflicted garment should be washed. If the mark fades or disappears, the garment can be purified. It need not be burned. However, anything that \u201cmars the surface \u2026 destroying its original wholeness\u201d [Hartley, p. 193] is examined as a nega (affliction).
\nIf the nega has faded, the garment can be salvaged by digging into (or cutting out) the nega and removing it completely. Then, the unaffected part of the garment can be washed again. If the garment remains as is, the priest declares it tahor.
\nThus, the \u201ctorah\u201d (instruction) of the tsara\u2019at (skin infection) of garments concludes, with an emphasis on a process designed to protect integrity and wholeness. God wants the whole man and the man whole.<\/p>\n
?Coverings protect the wholeness and integrity of life. Skin must contain blood and vital fluids necessary for life; clothing guards integrity. Explain how both skin and clothing function as boundaries of holiness.<\/p>\n
Meanderings<\/p>\n
Cleansing Tsara\u2019at<\/p>\n
Haftarah 2 Kings 4:42\u20135:19a<\/p>\n
\u201cElisha said to him, \u201cGo in peace.\u201d \u201d
\n\u20142 Kings 5:19a<\/p>\n
Na\u2019aman, a ranking Syrian general, is infected with tsara\u2019at (2 Ki. 5:1). Tradition says he was a great warrior but also arrogant and proud [Num. R. 7:4\u20135], and so God smote him. As a result, Na\u2019aman approaches Elisha in modesty, coming with a small retinue (2 Ki. 5:9 refers to susav\u2014his horse, not horses).
\nNa\u2019aman had captured an Israelite girl, who suggests he go to Yisra\u2019el for healing (2 Ki. 5:3). The king of Yisra\u2019el responds, tearing his clothes, \u201cAm I God?\u201d\u2014for only God can heal tsara\u2019at (2 Ki. 5:7).
\nThe haftarah cuts off in mid-verse (19a), before Na\u2019aman starts \u201chome.\u201d Perhaps Na\u2019aman has a new home, given his new belief:\u201d \u2026 there is no God in all the earth except in Isra\u2019el!\u201d (2 Ki. 5:15b).<\/p>\n
Na\u2019aman, cleansed of tsara\u2019at, believes in Yisra\u2019el\u2019s God.<\/p>\n
Na\u2019aman departs from Elisha in peace, taking two mule loads of the land of Yisra\u2019el so that he can build an altar and offer sacrifices to the God of Yisra\u2019el alone (2 Ki. 5:17, 19).<\/p>\n
?Explain how God\u2019s affliction draws Na\u2019aman to see God\u2019s greatness. How does God break Na\u2019aman\u2019s arrogance? Study 2 Ki. 5:18. Is Na\u2019aman still an idolater?<\/p>\n
Cleansing the Outcast<\/p>\n
B\u2019rit Chadashah Luke 7:18\u201335<\/p>\n
\u201cWell, the proof of wisdom is in all the kinds of people it produces.\u201d
\n\u2014Luke 7:35<\/p>\n
Yeshua quotes Isaiah 61:1 to Yochanan\u2019s disciples\u2014the blind see, those with tsara\u2019at are cleansed, the dead are raised, and the poor rejoice in the Good News (Lk. 7:22). If Yochanan can\u2019t see Yeshua as Messiah, then he is lacking wisdom! But wisdom knows her children (Lk. 7:35).
\nThe rabbis have taught, \u201cFour people are considered as if they are dead: a pauper, a leper, a blind man, and one who is childless\u201d [Ned. 64b]. In fact, Talmud says that curing someone of tsara\u2019at is the equivalent of raising him from the dead [Num. 12:12 in Sanh. 47a].
\nMessiah does this and more! He cleanses those who are most excluded from the activities of life and from the camp of Yisra\u2019el, and he draws them near to God.<\/p>\n
The socially ostracized glory in the newness of life that Messiah brings.<\/p>\n
Yeshua\u2019s deeds offer hope to the social outcasts among the people (Is. 35:5\u20136). The walking dead jump for life!<\/p>\n
?Read Mark 1:40\u201345. Notice that Yeshua touches an unclean man and then tells him to follow the purifying procedures for m\u2019tsora (Lev. 14). Explain who \u201csits alone\u201d (Lev. 13:46). Comment on this paradox (Is. 53:4\u20136).<\/p>\n
Oasis<\/p>\n
Conclusion and Personal Application<\/p>\n
Talk Your Walk \u2026<\/p>\n
A woman TAZRIA (bears seed) and gives birth, beginning the process of life anew! The baby enters creation clean; but the woman, losing wholeness, incurs impurity. She waits a week (or two), to resume sexual relations with her husband. After forty (or eighty) days, she offers a chatta\u2019t (purification offering) and an olah (ascent offering) to decontaminate herself so she can re-enter society.<\/p>\n
Priests must examine impurities to keep the nation holy before God.<\/p>\n
Thus begins the portion that addresses impurities caused by man. Torah teaches the priests to distinguish tsara\u2019at (contagious skin infection) from inflammations, burns, scalls (ripped hair), baldness, and marks on garments. Functioning as health inspectors, priests examine carefully and then declare persons and articles of clothing either tahor (not contagious) or tamei (contagious). If a judgment is not yet clear, then priests order a quarantine or undergo ritual procedures (shaving, cutting out, washing, etc.). They check again at a prescribed time (either immediately, or one to two weeks later) to make a final determination.
\nIn life, contagious impurity can afflict anyone, not just those who sin. Only the ritually pure have the freedom to enter the sanctuary where God dwells. To be \u201con call\u201d to God requires a person to observe regulations of ritual purity at all times. If priests do their job, the nation maintains its state of ritual purity.<\/p>\n
\u2026 Walk Your Talk<\/p>\n
Do you wish God\u2019s abiding Presence were more tangible to you? When God dwelt among His people in a physical way, ritual procedures had great importance. Persons could not knowingly enter the sanctuary in an impure condition. Such a sin would be tantamount to idolatry!
\nAt Sinai, God elevated us as a priestly nation. For three days, all Yisra\u2019el abstained from sexual relations to maintain ritual purity and prepare to meet with God. On day forty we broke the covenant, and it required an additional forty-day wait for a new set of tablets. This timing is analogous to a mother\u2019s forty (or eighty) day wait after birth. The rite of purification restores her wholeness and her access to God\u2019s house and covenant fellowship.<\/p>\n
It takes time to devote oneself wholly to God.<\/p>\n
Do you have patience to wait upon God and fill up with His holiness? Time is a key ingredient for filling! Are you willing to set aside your sexual drives for a season and sublimate these energies to seek God\u2019s face? Chastity reflects a willingness to be \u201con call\u201d to God at all times (1 Cor. 7:5\u20136). Are you willing to fast and pray for purposes of spiritual warfare? Do you wholeheartedly belong to God?<\/p>\n
Shabbat Shalom!<\/p>\n
\u05de\u05e6\u05e8\u05e2 just means
\n\u201cthe one who\u2019s infected.\u201d
\nHis impurity
\nmust be dis-infected.
\nSo the kohen offers a lamb
\nto deflect it,
\nand the unclean hopes
\nhe\u2019ll be resurrected!<\/p>\n
And if a house
\ngets infected walls,
\nthe stones are scraped
\nso the spreading stalls.
\nIf it breaks out again
\ninside the halls,
\nthen stone by stone
\nthe whole structure falls!<\/p>\n
Walk M\u2019TSORA!
\n14:1\u201315:33<\/p>\n
\u05de\u05e6\u05e8\u05e2
\nInfected one<\/p>\n
TORAH\u2014Leviticus 14:1\u201315:33
\n1st The Day of Cleansing\u2014Leviticus 14:1\u20132
\n2nd The Rite of Purification\u2014Leviticus 14:13
\n3rd Cleansing the Poor\u2014Leviticus 14:21
\n4th Cleansing Houses\u2014Leviticus 14:33\u201335
\n5th Summary of Cleansing\u2014Leviticus 14:54\u201357
\n6th Unclean Male Discharges\u2014Leviticus 15:16
\n7th Unclean Female Discharges\u2014Leviticus 15:29
\nMaftir Safeguarding God\u2019s House\u2014Leviticus 15:31\u201333<\/p>\n
HAFTARAH\u20142 Kings 7:3\u201320
\nThe Camp Destroyed\u20142 Kings 7:20<\/p>\n
B\u2019RIT CHADASHAH\u2014Matthew 23:16\u201324:2, 30\u201331
\nThe Temple Destroyed\u2014Matthew 24:31<\/p>\n
Infection, Purification, and Re-Entry<\/p>\n
Hiker\u2019s Log<\/p>\n
Cumulative Summary and Overview<\/p>\n
Looking Back<\/p>\n
Climbing Ya\u2019akov\u2019s ladder to be with God in heaven is a calling of the nation of Yisra\u2019el. But the nation\u2019s ascent is spiritual, through the priesthood.
\nVAYIKRA ADONAI (and the LORD called) Moshe to enter the Tent, where God has come down to dwell in our midst. He tells Moshe: TSAV (command!) the kohanim to receive offerings. They must keep the sanctuary holy by observing the rituals designed for cleansing.
\nInto the tabernacle go Aharon and his sons for a seven-day ordination. Then ba-yom ha-SH\u2019MINI (on the eighth day), the priests begin the service of the sanctuary. Detailed instructions guide them, as they face the impurities of life itself while striving to maintain purity and dwell in the Presence of a holy God.
\nWhen a woman TAZRIA (bears seed) to bring about new life, she must undergo a cleansing process. These steps remove the uncleanness of the afterbirth and prepare her to re-enter the community.
\nThe M\u2019TSORA (infected one) has been declared tamei (ritually impure). He must remain outside the camp until God heals him. The priest exits the camp to examine the m\u2019tsora and carry out rites of purification, so the healed m\u2019tsora may re-enter the community. The ritual describes rites of purification observed the first week (Lev. 14:2\u20139); rites for a second week if necessary (Lev. 14:10\u201320); and an alternative economic procedure for the poor (Lev. 14:21\u201334).
\nContagious impurity can exclude all persons from their respective camps. Thus, pollution from physical contact with the dead excludes a High Priest from the Holy of Holies. Pollution from sexual relations with a niddah (menstruant) or zavah (one discharging on non-menstrual days) excludes a Levite from serving in the sanctuary. Finally, pollution from tsara\u2019at (contagious skin infection) on clothing or flesh excludes an Israelite from living in the camp. But in most instances, with healing, the passage of time, and the observance of ritual purity procedures commanded by God, restoration is possible \u2026<\/p>\n
VAYIKRA ADONAI from the Tent and tells Moshe, TSAV the priests to learn the ritual procedures.
\nBy day SH\u2019MINI, the ordained priests begin their work, distinguishing clean from unclean.<\/p>\n
When a woman TAZRIA, she bears impurities during childbirth\u2014not sinful, but in need of cleansing.
\nAfflicted by God, the M\u2019TSORA, infected one, must receive healing and ritual purification \u2026 or remain excluded from the camp.<\/p>\n
In M\u2019TSORA \u2026
\nThe Key People are Moshe (Moses) and Aharon (Aaron).
\nThe Scene is the tabernacle, in the wilderness of Sinai.
\nMain Events include procedures for dealing with skin diseases, rites of purification, and infection in stone houses; laws for people entering such places; and more laws about discharges, bathing, and the length of time of impurity. All regulations are designed to separate the children of Yisra\u2019el from their uncleanness, so they do not walk in impurity or defile the altar of God\u2019s tabernacle.<\/p>\n
The Trail Ahead<\/p>\n
Compass Work<\/p>\n
Orientation and Word Study<\/p>\n
The Path<\/p>\n
\u05e2
\n\u05e8\u05b8
\n\u05e6\u05b9
\n\u05de\u05b0
\nletter:
\nayin
\nreish
\ntsadee
\nmem
\nsound:
\n(silent)
\nRah
\nTSoh
\nM\u2019<\/p>\n
infected one = M\u2019TSORA = \u05de\u05e6\u05e8\u05e2<\/p>\n
The Legend<\/p>\n
and spoke the LORD
\nva-y\u2019daber ADONAI
\n\u05d5\u05b7\u05d9\u05b0\u05d3\u05b7\u05d1\u05b5\u05bc\u05e8 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4
\nto Moses
\nel-Moshe
\n\u05d0\u05b6\u05dc\u05be\u05de\u05b9\u05e9\u05b6\u05c1\u05d4
\nsaying
\nlemor
\n\u05dc\u05b5\u05bc\u05d0\u05de\u05b9\u05e8\u05c3
\nthis will be
\nzot tih\u2019yeh
\n\u05d6\u05b9\u05d0\u05ea \u05ea\u05b4\u05bc\u05d4\u05b0\u05d9\u05b6\u05d4
\ninstruction\/law of
\ntorat
\n\u05ea\u05bc\u05d5\u05b9\u05e8\u05b7\u05ea
\nthe infected one
\nha-m\u2019tsora
\n\u05d4\u05b7\u05de\u05b0\u05bc\u05e6\u05b9\u05e8\u05b8\u05e2
\non day (of)
\nb\u2019yom
\n\u05d1\u05b0\u05bc\u05d9\u05d5\u05b9\u05dd
\ncleansing-his
\ntahorato
\n\u05d8\u05b8\u05d4\u05b3\u05e8\u05b8\u05ea\u05d5\u05b9
\nand he will be brought
\nv\u2019hoova
\n\u05d5\u05b0\u05d4\u05d5\u05bc\u05d1\u05b8\u05d0
\nto the priest
\nel-ha-kohen
\n\u05d0\u05b6\u05dc\u05be\u05d4\u05b7\u05db\u05b9\u05bc\u05d4\u05b5\u05df\u05c3
\n\u2014Leviticus 14:1\u20132<\/p>\n
Related Words<\/p>\n
leper, leprous
\nm\u2019tsora
\n\u05de\u05b0\u05e6\u05b9\u05e8\u05b8\u05e2
\nlepers\u2019 house
\nbeit m\u2019tsora\u2019im
\n\u05d1\u05b5\u05bc\u05d9\u05ea \u05de\u05b0\u05e6\u05b9\u05e8\u05b8\u05e2\u05b4\u05d9\u05dd
\nleper hospital, leprosarium
\nmitsra\u2019ah
\n\u05de\u05b4\u05e6\u05e8\u05b8\u05e2\u05b8\u05d4
\nleprosy, (fig. plague, pest)
\ntsara\u2019at
\n\u05e6\u05b8\u05e8\u05b7\u05e2\u05b7\u05ea
\nwasp, hornet
\ntsir\u2019ah
\n\u05e6\u05b4\u05e8\u05e2\u05b8\u05d4
\nHit the Trail!<\/p>\n
The Day of Cleansing<\/p>\n
Rishon Leviticus 14:1\u201312<\/p>\n
\u201cADONAI said to Moshe, \u201cThis is to be the law concerning the person afflicted with tzara\u2019at on the day of his purification. He is be brought to the cohen.\u201d \u201d
\n\u2014Leviticus 14:1\u20132<\/p>\n
A person afflicted with a skin infection is described as M\u2019TSORA (the infected one). Remember, the kohen (priest) does not heal; rather, he functions as a health inspector to determine whether the person is fit to live in the camp. If not, the priest declares the person tamei (impure) to enter the sanctuary, and in more serious cases, tamei to live in community.
\nThe affliction must go away before a priest goes out to inspect (Lev. 14:3). To re-enter the camp, the m\u2019tsora presents two live birds. One is slaughtered, and its blood is sprinkled seven times on the m\u2019tsora. The other bird is set free. For seven more days, the m\u2019tsora still transmits contagious impurity by contact. On day seven, the m\u2019tsora launders, shaves, and bathes.<\/p>\n
The kohen administers rites to purify a m\u2019tsora to re-enter community.<\/p>\n
The eighth day, the m\u2019tsora brings an asham (reparation) with some oil, as a t\u2019nufah (elevation offering) to God. Thereafter, applying the blood of the lamb and the oil sanctifies and restores the person to live in covenant community.<\/p>\n
?Read Lev. 14:12, 18, Is. 53:10\u201312, and Mt. 26:6\u201313. Note the use of anointing oil in the house of Shim\u2019on, healed of tsara\u2019at. Explain why Yeshua says the oil prepared his body for burial. Explain how Yeshua, the lamb, is an asham.<\/p>\n
The Rite of Purification<\/p>\n
Sheni Leviticus 14:13\u201320<\/p>\n
\u201cHe is to slaughter the male lamb at the place in the sanctuary for slaughtering \u2026 because the guilt offering belongs to the cohen, just like the sin offering; it is especially holy.\u201d
\n\u2014Leviticus 14:13<\/p>\n
Rites of purification cleanse and elevate the m\u2019tsora to re-enter the avodah (service, worship) of the nation. The ritual procedure is analogous to the rites of ordination for consecrating priests and altars.
\nBlood from an unblemished, year-old, ewe lamb, slaughtered as an asham (reparation), is applied to the right ear, right thumb, and right big toe of the m\u2019tsora (cf. Lev. 8:14\u201315, 22\u201325). Anointing the outer extremities\u2014whether the horns of the altar; the ears, thumbs, and toes of a man; or for that matter, the holiest kohen and the most afflicted m\u2019tsora\u2014consecrates the whole to God!<\/p>\n
Purifying the extremities purifies the whole.<\/p>\n
The priest anoints the m\u2019tsora with oil (Lev. 14:18, cf. Lev. 8:12). Offerings complete the rite\u2014the chatta\u2019t purifies, the olah rededicates, and the minchah feeds the priests. Then the m\u2019tsora can freely enter the camp to eat sh\u2019lamim as a member of the community. Thus, the kohen declares the m\u2019tsora tahor (pure) (Lev. 14:19\u201320).<\/p>\n
?Use Mt. 26:6\u20137, 12, Jn. 1:29, and Is. 53:7, 12 to explain how Yeshua could become a sin-bearer. Then read Lev. 19:17 and explain how Yeshua\u2019s silence (like a lamb) could also be God\u2019s way of making him bear our sins! How are we purified?<\/p>\n
Cleansing the Poor<\/p>\n
Shlishi Leviticus 14:21\u201332<\/p>\n
\u201cIf he is poor \u2026 he is to take one male lamb as a guilt offering to be waved, to make atonement for him; two quarts of fine flour mixed with olive oil for a grain offering \u2026\u201d
\n\u2014Leviticus 14:21<\/p>\n
The poor substitute birds for the lambs normally required as the chatta\u2019t (purification offering) and the olah (ascent offering). The asham (reparation offering), however, remains a year-old, unblemished, male lamb, costing rich and poor alike a large donation to make atonement.<\/p>\n
The asham is the only offering that cannot be reduced in price.<\/p>\n
Each lamb requires an accompanying minchah (tribute) of fine flour, about one day\u2019s ration. The minchah is important, because the newly restored m\u2019tsora eats this grain offering in the presence of God, showing that his repentance is fully accepted by God.
\nTo summarize, the purification offering and the olah can be reduced. Younger less expensive doves, or older and larger turtledoves can be substituted for those lambs on a \u201cwhatever is affordable\u201d basis (Lev. 14:22). However, the asham and minchah are binding on rich and poor alike. There can be no substitute for the unblemished lamb in Torah\u2019s demand for an asham. Reparation must be paid in full!<\/p>\n
?Why do you suppose the asham is singled out as the only offering that must be a lamb? How can grace allow for cutting the price to the poor for the purification and the dedication offerings, but not for the reparation offering?<\/p>\n","protected":false},"excerpt":{"rendered":"
Walk LEVITICUS! \u05d5\u05d9\u05e7\u05e8\u05d0 And He called Jeffrey Enoch Feinberg, Ph.D. illustrations by Kim Alan Moudy Lederer Books a division of Messianic Jewish Publishers Baltimore \u00a9 Jeffrey Enoch Feinberg, 2001. Unless otherwise noted, all Scripture quotations are taken from the Complete Jewish Bible. Copyright by David H. Stern, Jewish New Testament Publications, Inc., 1998. All rights … <\/p>\n