Cleansing Houses<\/p>\n
R\u2019vi\u2019i Leviticus 14:33\u201353<\/p>\n
\u201cADONAI said to Moshe and Aharon, \u201cWhen you have entered the land \u2026 and I put an infection of tzara\u2019at in a house \u2026 then the owner of the house is to come and tell the cohen \u2026\u201d \u201d
\n\u2014Lev. 14:33\u201335<\/p>\n
Tsara\u2019at also infects houses! If these outbreaks recur, the house must be destroyed, stone by stone! Citing Sifra, Rashi comments that sometimes God would infect the walls of a captured Canaanite house to reveal hidden treasure within!<\/p>\n
Even corporate coverings, such as houses, can get skin infection.<\/p>\n
Before calling the kohen, the owner empties his house\u2014so his belongings can escape being declared tam\u2019u along with the structure (Lev. 14:36). The priest then quarantines the house for seven days.
\nThe procedure for dealing with nega tsara\u2019at (affliction of skin infection) of a house parallels the first stage in the purity ritual for persons (Lev. 14:4\u20139, 49\u201353). In both cases, a bird is slaughtered. Hyssop, cedar wood, and scarlet cloth are dipped in its blood, which is sprinkled seven times on the afflicted house or person and then on the second bird. This bird is set free to fly over an open field to complete the atonement (Lev. 14:53). The priest now declares the house tahor!<\/p>\n
?If the mildew reappears a second time, the house must be destroyed, stone by stone! (Lev. 14:44\u201345). Read Mt. 23:19, 25\u201338; 24:2. How could Yeshua declare that the second Temple must be demolished \u201cwith no stones left?\u201d<\/p>\n
Summary of Cleansing<\/p>\n
Chamishi Leviticus 14:54\u201315:15<\/p>\n
\u201cSuch is the law for all kinds of tzara\u2019at sores, for a crusted area, for tzara\u2019at in a garment, for a house \u2026 to determine when it is clean and when it is unclean \u2026\u201d
\n\u2014Leviticus 14:54\u201357<\/p>\n
The verses above conclude the long list of regulations spanning both the portions TAZRIA (she bears seed) and M\u2019TSORA (infected one). It becomes clear that tsara\u2019at (infection) is a God-given plague that can erupt on skin, clothing, or a house.<\/p>\n
Tsara\u2019at must be purified, or it infects the stones of the sanctuary.<\/p>\n
The smitten person goes to the kohen, who examines the nega (affliction). Based on torah (instruction) for scabs, swellings, and shiny spots, the kohen declares the affliction tahor (pure) or tamei (impure). Thereafter, should God heal the nega, the kohen performs rites of purification to readmit the person to the sanctuary and the community.
\nAccording to the tradition, tsara\u2019at stopped appearing after the destruction of the first Temple. When God\u2019s sanctuary was rebuilt, His Presence did not manifest in the same way\u2014even though the Temple cost far more. Worship of false gods ended, but sinat chinam (hatred for one\u2019s fellow man) continued to grow. A spiritual solution was needed.<\/p>\n
?Read Is. 53:7, 10. Scripture says that the Messiah offered himself as an asham and that God was pleased to afflict him. In what way have you been cleansed by Messiah\u2019s rite of purification in the heavenly places? (Heb. 10:10, 19\u201322).<\/p>\n
Unclean Male Discharges<\/p>\n
Shishi Leviticus 15:16\u201330<\/p>\n
\u201cIf a man has a seminal emission, he is to bathe his entire body in water; he will be unclean until evening.\u201d
\n\u2014Leviticus 15:16<\/p>\n
Sexual purity is critical for approaching the sanctuary. In stark contrast to the fertility cults, God set high moral standards for His people.
\nThe ba\u2019al keri (male with seminal emission) is tamei (impure) until evening. He is not tahor (pure) to enter the sanctuary or eat holy offerings until after he has scrubbed, changed clothes, and awaited three stars to appear.
\nIn the case of a second discharge in the same day, the ba\u2019al keri is labeled zav (one suffering from a discharge). His clothing, bedding, and sitting furniture are contagious to others. After a seven day wait, the zav is tahor, but only after scrubbing and immersion [Zav. 1:1\u20134].<\/p>\n
Unclean discharges bar a zav from entering the sanctuary for a week.<\/p>\n
In the event of a third discharge within three successive days, the ba\u2019al keri is a zav sheni (zav, second time). He must follow the same procedures as a zav; but on the eighth day, he must present a chatta\u2019t (purification) and an olah (ascent) to show gratitude for being cleansed.<\/p>\n
?Seminal fluids are created with the potential to co-create life with the Creator. When not properly contained within holy boundaries, a tamei condition arises. Why would a holy God distance Himself and His house from a zav?<\/p>\n
Unclean Female Discharges<\/p>\n
Shvi\u2019i Leviticus 15:29\u201333<\/p>\n
\u201cOn the eighth day, she is to take for herself two doves or two young pigeons and bring them to the cohen at the entrance to the tent of meeting.\u201d
\n\u2014Leviticus 15:29<\/p>\n
The terms \u201cniddah\u201d (menstruant) and \u201czavah\u201d (one-with-a-flow) [Fox, p. 582] describe women in unclean states. Both must bathe, scrub clothes, and wait seven days to restore purity [Nidd. 41, 43, 51, 56].<\/p>\n
Unclean discharges bar a zavah from the sanctuary for a week.<\/p>\n
The zavah (one who discharges on days other than menstruation) can be k\u2019tanah (minor) or g\u2019dolah (major). In the analog of a zav sheni, the zavah g\u2019dolah (three flows in three successive days) requires offerings on the eighth day for purification and rededication (two turtledoves or pigeons).
\nThe chatta\u2019t (purification) atones for the zavah g\u2019dolah. Kapparah (atonement, covering) prepares one\u2019s inner life to ascend from tahorah (a state of purity) to k\u2019dushah (a state of holiness). Sacrifice ministers at a deeper level to address unconscious patterns of pollution [Munk, p. 169]. Cleansing impurities allows for access to the sanctuary, but growth in holiness keeps pollution from arising!<\/p>\n
?Immersion (mikveh) and then waiting until evening cleanses most normal conditions. Irregular conditions require rites of purification. Discuss similarities and differences between cleansing a zav sheni and a zavah g\u2019dolah.<\/p>\n
Safeguarding God\u2019s House<\/p>\n
Maftir Leviticus 15:31\u201333<\/p>\n
\u201c\u2026 separate the people of Isra\u2019el from their uncleanness, so that they will not die \u2026 for defiling my tabernacle \u2026 Such is the law \u2026 for the person, man or woman, with a discharge \u2026\u201d
\n\u2014Lev. 15:31\u201333<\/p>\n
Three zones of holiness separate the LORD from the nations: the most holy machaneh sh\u2019chinah (camp of the Glory), the holy camp of the Levites, and the camp of Yisra\u2019el.
\nHoliness limits everyone\u2019s access to God\u2019s Presence. The laity have no access to areas reserved for male kohanim, elevated by ritual to holy status. The camp of Levites, reserved for priests and their households, excludes the zav, zavah, niddah, and all that are not tahor. Finally, the boundaries of the camp separates Yisra\u2019el from the nations, from the dead, and from those afflicted with tsara\u2019at (skin infection). ADONAI, the Holy One of Yisra\u2019el, dwells in His camp, meeting kohanim at the altar of incense and Yisra\u2019el at the altar of olah (Ex. 29:43\u201346).<\/p>\n
Impurity not rectified threatens the nation.<\/p>\n
The priests keep the camp fit by distinguishing tahor (pure) from tamei (impure) and kadosh (holy) from chol (common). Kohanim perform rites of purification, lest contagious impurity defile the sanctuary, drive God from the camp, and lead to the death of the nation!<\/p>\n
?Suppose someone buries a corpse, re-enters the camp in a tamei state, and touches a kohen. Unaware, the kohen goes on duty and eats a sacrifice. Contagious impurity defiles the sanctuary! What is the remedy for this occurrence?<\/p>\n
Meanderings<\/p>\n
The Camp Destroyed<\/p>\n
Haftarah 2 Kings 7:3\u201320<\/p>\n
\u201cThat is exactly what happened to him, because the people trampled him down in the gateway, so that he died.\u201d
\n\u20142 Kings 7:20<\/p>\n
War between Aram (Syria) and Yisra\u2019el threatens to destroy Yisra\u2019el. Four outcast lepers lead a life of quiet despair, and yet they become saviors of their nation!<\/p>\n
In the day of salvation, those who are excluded shall be included.<\/p>\n
Afflicted with actual leprosy, these m\u2019tsoraim (infected ones) suffer from a disease that eats away at the deeper layers of the skin. In Yeshua\u2019s time, leprosy killed its victims. Josephus describes m\u2019tsoraim as \u201cin effect dead persons\u201d [Ant. 3:261].
\nFiguring they will die from the war-imposed famine, these four lepers go to the Aramean camp to beg food. They discover the place abandoned, with great supplies of food and wealth left behind. They begin to loot, but then they repent their actions and report the good news to Yisra\u2019el. In the ensuing rush for food, the king\u2019s cynical advisor gets trampled at the gate\u2014just as Elisha had foretold!<\/p>\n
?Idolatrous ways eventually led to Yisra\u2019el\u2019s destruction. Here, the individuals, afflicted by God, become heroes of the nation. Is there a connection between their repentance and exaltation? Explain.<\/p>\n
The Temple Destroyed<\/p>\n
B\u2019rit Chadashah Matthew 23:16\u201324:2, 30\u201331<\/p>\n
\u201cHe will send out his angels with a great shofar; and they will gather together his chosen people from the four winds, from one end of heaven to the other.\u201d
\n\u2014Matthew 24:31<\/p>\n
Yeshua asks which is more important, the sacrifice or the altar. He clarifies that the altar makes the sacrifice holy, and not the reverse (Mt. 23:19)!<\/p>\n
The sanctuary is defiled again, and every stone must be dismantled.<\/p>\n
But Yisra\u2019el has slain the prophets sent to call her back to the covenant\u2014including Z\u2019charyah (Zechariah\/\u201cGod remembers\u201d), the last mentioned in the Tanakh (2 Chr. 24:20). Worst of all, his blood splatters, defiling the ground between the altar and the Temple (Mt. 23:35; 2 Chr. 24:21\u201322; cf. Gen. 4:10). How, then, can the priest approach God from the altar?
\nYeshua knew Z\u2019charyah\u2019s dying words. He held the religious leaders of the Temple accountable for the redemption of all mankind\u2014starting with Hevel (Abel), the first martyr, and ending with Z\u2019charyah, the last in Tanakh (Mt. 23:36).
\nY\u2019rushalayim that stones the prophets will be left desolate! (Mt. 23:37\u201338). Every last stone of the rebuilt Temple must be thrown down!<\/p>\n
?The nation of Yisra\u2019el is judged unclean. Y\u2019hudah is scattered among the nations\u2014outside the camp. Read Is. 53:6\u20138, 10\u201311. Why does God smite the King of kings as His asham? making reparations for whom? for Hevel?<\/p>\n
Oasis<\/p>\n
Conclusion and Personal Application<\/p>\n
Talk Your Walk \u2026<\/p>\n
The portion M\u2019TSORA describes the rites of purification which the priests must perform upon those declared tamei (ritually impure) and then cleansed by God. The m\u2019tsora (infected one) must bring a lamb for an asham (reparation), so that God will forgive his trespass for walking in impurity. God demands that His firstborn nation, a kingdom of priests, acknowledge and repent their unholy ways.<\/p>\n
Infection must be limited by following prescribed rites of purification.<\/p>\n
The rites of purification resemble the rites of ordination for the nation\u2019s priests. Blood and oil anoint the right ear, right thumb, and right toe in a manner analogous to the anointing of Aharon and his sons for priestly duty. After mandatory offerings, the purified worshipper is elevated and restored to life in the community.
\nInfections can also plague outward coverings, such as clothing and houses. If tsara\u2019at (infection) reappears upon a house after it has been scraped, the entire house is leveled, stone by stone. Then the whole structure is removed and deposited outside the boundaries of the camp. One might wonder if the Temple suffered this fate, the day the Roman armies came and tore it down\u2014stone by stone.<\/p>\n
\u2026 Walk Your Talk<\/p>\n
Egyptian folklore surrounding the Exodus claims that the expulsion of Yisra\u2019el can be traced to a people stricken with tsara\u2019at [Ginzberg, p. 296, n.101]. Thirteen sins are punished by tsara\u2019at. These include blasphemy, unchastity, murder, false suspicion, pride, unlawful acquisition of the rights of others, slander, theft, perjury, demeaning God\u2019s holy name, idolatry, envy, and contempt for Torah [Num. R. 7:4\u20135]. The midrash suggests that the \u201cmark of Cain\u201d is tsara\u2019at [Num. R. 22:12\u201313]. Did Yisra\u2019el sow and reap the sins of the nations the day it joined them at Calvary to murder the King of kings?<\/p>\n
As high priests of earth, we intercede for the redemption of men.<\/p>\n
God accepted Yeshua\u2019s offer of His soul as an asham (Is. 53:10). Heirs abound! Both Jews and gentiles gain access to heaven when robed in the deeds of Messiah. As our reparation, Yeshua\u2019s sacrifice cleanses our inner man where conscience lives (Heb. 10:19). In what way does this enormous truth humble you, now that you draw near to serve the God of heaven and earth?<\/p>\n
Shabbat Shalom!<\/p>\n
\u201cAfter the death\u201d translates
\n\u201c\u05d0\u05d7\u05e8\u05d9 \u05de\u05d5\u05ea.\u201d
\nAtone for the altar
\nin a white linen coat.
\nOn Yom Kippur,
\ncut a bull by its throat.
\nGo into God\u2019s Presence
\nwith an unblemished goat!<\/p>\n
Remember the truth
\nthat the life\u2019s in the blood.
\nWe all need atonement
\nto get rid of the crud!
\nFor God is holy,
\nand our sins are like mud.
\nWe must be washed clean,
\nor we\u2019ll die with a thud!<\/p>\n
Walk ACHAREI MOT!
\n16:1\u201318:30<\/p>\n
\u05d0\u05d7\u05e8\u05d9 \u05de\u05d5\u05ea
\nAfter the death<\/p>\n
TORAH\u2014Leviticus 16:1\u201318:30
\n1st Be Holy Or Die!\u2014Leviticus 16:1
\n2nd Cleanse the Sanctuary\u2014Leviticus 16:18
\n3rd Purge Impurities\u2014Leviticus 16:25
\n4th Consecrate Blood\u2014Leviticus 17:1\u20132
\n5th Sanctify Life\u2014Leviticus 17:8\u20139
\n6th Sanctify Family\u2014Leviticus 18:6
\n7th Safeguard the House\u2014Leviticus 18:22
\nMaftir Safeguard the Camp\u2014Leviticus 18:30<\/p>\n
HAFTARAH\u2014Amos 9:7\u201315; Ezekiel 22:1\u201316
\nSanctify the City\u2014Ezekiel 22:15\u201316<\/p>\n
B\u2019RIT CHADASHAH\u20141 Corinthians 6:9\u201320
\nSanctify the Kingdom\u20141 Corinthians 6:20<\/p>\n
After the Death, Approach God in Holiness<\/p>\n
Hiker\u2019s Log<\/p>\n
Cumulative Summary and Overview<\/p>\n
Looking Back<\/p>\n
VAYIKRA ADONAI (and the LORD called) Moshe to the Tent, explaining how Yisra\u2019el may enter His Presence with offerings.
\nHe tells Moshe, TSAV (command!) the priests to follow orderly ritual procedures when receiving the offerings. Moshe consecrates the priests for seven days, to elevate them for holy service.
\nBa-yom ha-SH\u2019MINI (on the eighth day), the kohanim commence service in the sanctuary. But things go wrong! Aharon\u2019s sons, zealous to offer incense, jump ahead of orders; they die in the holy place.
\nScripture devotes the next two portions to distinguishing tahor (pure\/not impure) from tamei (impure\/contagious). When a woman TAZRIA (bears seed), she remains ritually impure for a week. On the eighth day, she can resume sexual relations with her mate in the home; but she is still tam\u2019ah to enter God\u2019s house or consume offerings designated for the priestly families. She must wait a total of 40 days (or 80 days from the birth of daughter), before completing her days of filling, when she can approach the altar in a pure state.
\nIn contrast, the M\u2019TSORA (infected one) must be healed by God before he can be ritually cleansed. Otherwise, the infected one is barred indefinitely from the camp, crying, \u201cTamei! Tamei!\u201d
\nACHAREI MOT (after the death) of Nadav and Avihu, God restricts access to His holy Presence. He orders a yearly cleansing of the camp to restore purity and remove impurities introduced by sin. Respect for the sanctity of life requires all blood to be consecrated. Blood is holy, specially reserved for creating life, restoring purity, or removing impurity from the holy camp where the Holy One of Yisra\u2019el dwells \u2026<\/p>\n
VAYIKRA ADONAI from the Tent and tells Moshe, TSAV the priests to learn ritual procedures \u2026
\nThen on day SH\u2019MINI, they can distinguish clean from unclean.<\/p>\n
When a woman TAZRIA, her impurities must be cleansed. The M\u2019TSORA needs his infection healed and ritually cleansed \u2026 or else he will remain excluded from the camp.<\/p>\n
ACHAREI MOT\u2014after the death of Nadav and Avihu, the remaining priests approach God only according to strict ritual procedure.<\/p>\n
In ACHAREI MOT \u2026
\nThe Key People are Moshe (Moses), Aharon (Aaron) and sons, and the assembly.
\nThe Scene is the tabernacle, in the wilderness of Sinai.
\nMain Events include advice to approach God carefully after the death of Aharon\u2019s sons; to follow the order of ritual specified in detail; to atone for the sanctuary (Tent of Meeting) and for the assembly (the people and the priests); information about Yom Kippur offerings; a reminder that the life is in the blood and there is only one place, the altar, for making sacrifices; the spiritual connection between the altar, the priests, and the assembly; advice to keep holy after all is cleansed and to avoid immoral behavior; warning that the land vomits out its unclean inhabitants; and the necessity of holiness so that God will continue to dwell in His nation.<\/p>\n
The Trail Ahead<\/p>\n
Compass Work<\/p>\n
Orientation and Word Study<\/p>\n
The Path<\/p>\n
\u05d9
\n\u05e8\u05b5
\n\u05d7\u05b2
\n\u05d0\u05b7
\n\u05ea
\n\u05d5\u05b9
\n\u05de
\nletter:
\nyod
\nreish
\nchet
\nalef
\ntav
\nvav
\nmem
\nsound:
\nEE
\nRei
\nCHah
\n(silent)-ah
\nT
\nOH
\nM<\/p>\n
after the death = ACHAREI MOT = \u05d0\u05d7\u05e8\u05d9 \u05de\u05d5\u05ea<\/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
\nafter the death of
\nacharei mot
\n\u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9 \u05de\u05d5\u05b9\u05ea
\ntwo of the sons of Aaron
\nsh\u2019nei b\u2019nei Aharon
\n\u05e9\u05b0\u05c1\u05e0\u05b5\u05d9 \u05d1\u05b0\u05bc\u05e0\u05b5\u05d9 \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df
\nin coming near-their
\nb\u2019korvatam
\n\u05d1\u05b0\u05bc\u05e7\u05b8\u05e8\u05b0\u05d1\u05b8\u05ea\u05b8\u05dd
\nbefore the LORD
\nlifnei-ADONAI
\n\u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9\u05be\u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4
\nand they died
\nva-yamootoo
\n\u05d5\u05b7\u05d9\u05b8\u05bc\u05de\u05bb\u05ea\u05d5\u05bc\u05c3
\n\u2014Leviticus 16:1<\/p>\n
Related Words<\/p>\n
afterwards
\nachar kach
\n\u05d0\u05b7\u05d7\u05b7\u05e8 \u05db\u05b8\u05bc\u05da
\nafternoon
\nachar ha-tsohorayim
\n\u05d0\u05b7\u05d4\u05b7\u05e8 \u05d4\u05b7\u05e6\u05b8\u05bc\u05d4\u05b3\u05e8\u05b7\u05d9\u05b4\u05dd
\nlast, final
\nacharone
\n\u05d0\u05b7\u05d7\u05b2\u05e8\u05d5\u05b9\u05df
\nlatter prophets
\nn\u2019vi\u2019im acharonim
\n\u05e0\u05b0\u05d1\u05b4\u05d9\u05d0\u05b4\u05d9\u05dd \u05d0\u05b7\u05d7\u05b2\u05e8\u05d5\u05b9\u05e0\u05b4\u05d9\u05dd
\nend of days, millennium angel of death
\nacharit ha-yamim
\n\u05d0\u05b7\u05d7\u05b2\u05e8\u05b4\u05d9\u05ea \u05d4\u05b7\u05d9\u05b8\u05bc\u05de\u05b4\u05d9\u05dd
\nangel of death
\nmal\u2019ach ha-mavet
\n\u05de\u05b7\u05dc\u05d0\u05b7\u05da \u05d4\u05b7\u05de\u05b8\u05d5\u05b6\u05ea
\ndeath sentence
\nmishpaht mavet
\n\u05de\u05b4\u05e9\u05c1\u05e4\u05b7\u05bc\u05d8 \u05de\u05b8\u05d5\u05b6\u05ea
\nput to a violent death by God\u2019s hand
\nmot yamoot
\n\u05de\u05d5\u05b9\u05ea \u05d9\u05b8\u05de\u05d5\u05bc\u05ea
\n(Ex. 16:3, 21:12, 15\u201317; Lev. 20:2, 9, 10\u201313, 15\u201316, 27; 1 Ki. 2:37, 42; 1 Sam 14:39, 44; 22:16)
\nHit the Trail!<\/p>\n
Be Holy or Die!<\/p>\n
Rishon Leviticus 16:1\u201317<\/p>\n
\u201cADONAI spoke with Moshe after the death of Aharon\u2019s two sons, when they tried to sacrifice before ADONAI and died \u2026\u201d
\n\u2014Leviticus 16:1<\/p>\n
Unauthorized entry! Corpse contamination defiles the holy place. God speaks directly to Moshe issuing commands to restrict priestly access to the Tent and the Holy of Holies. Lev. 16 is Torah\u2019s sole chapter describing the Yom Kippur liturgy for purifying the nation\u2019s sins.<\/p>\n
ADONAI restricts access, lest the unholy perish in flames.<\/p>\n
The narrative resumes from Lev. 10, ACHAREI MOT (after the death of) Nadav and Avihu. Parenthetical remarks in Lev. 11\u201315, TAZRIA (she bears seed) and M\u2019TSORA (infected one), detail commands required to maintain purity or restrict impurity, respectively.
\nTo set up the priesthood, God speaks directly to Moshe from the cloud over the ark covering (Lev. 16:2; Ex. 25:22; Num. 7:89). As at Sinai, Moshe alone enters the divine space and speaks directly to God (Dt. 5:4\u20135). What Moshe initiates informally, the Kohen Gadol will do formally. Once a year on Yom Kippur, he will stand before God to seek atonement for the nation\u2019s sins.<\/p>\n
?Why were Aharon\u2019s eldest sons cut off? for burning strange incense? for entering a forbidden area? for seeing God? \u201cFor in a cloud, I make-myself seen, over the Purgation-Cover\u201d (Fox, Lev. 16:2). Read Lev. 10:1\u20134; Num. 26:61.<\/p>\n
Cleanse the Sanctuary<\/p>\n
Sheni Leviticus 16:18\u201324<\/p>\n
\u201cThen he is to go out to the altar that is before ADONAI and make atonement for it; he is to take \u2026 the bull\u2019s blood and \u2026 the goat\u2019s blood and put it on all the horns of the altar.\u201d
\n\u2014Leviticus 16:18<\/p>\n
Uncleanness from sins of omission piles up on the altar as a result of inadvertent priestly transgressions, such as entering the Tent or eating priestly offerings in a tamei (impure) state.<\/p>\n
The mercy seat and altars must be cleansed yearly from sins of omission.<\/p>\n
Of great significance is the sprinkling of blood upon the altar, to forestall judgment for inadvertent sins. The blood of bulls and goats, which the Kohen Gadol (High Priest) applies to the mercy seat and the horns of the altars (Lev. 16:14, 18) at the Yom Kippur service, atones for inadvertent sins and sins of omission. The Mishnah [Yoma 3\u20137] expands in detail on the blood sprinkling rites of Yom Kippur (Lev. 16:6\u201334).
\nThe purpose of this blood sprinkling rite of purification is to kipper (atone for, expiate, purge) the altar, so God will continue to dwell in the midst of His people. The nation\u2019s sins are transferred to a goat who is driven from the camp to run free in the wilderness.<\/p>\n
?Notice that the two goats, designated \u201cfor Adonai\u201d and \u201cfor Azazel,\u201d are one sin offering (Lev. 16:5). Which goat dies and which goat runs free? Explain why the one goat runs free and is not killed in the wilderness.<\/p>\n
Purge Impurities<\/p>\n
Shlishi Leviticus 16:25\u201334<\/p>\n
\u201cHe is to make the fat of the sin offering go up in smoke on the altar.\u201d
\n\u2014Leviticus 16:25<\/p>\n
Denouement! Following sacrifice for atonement, priests pick up the loose ends: burning the fat; scrubbing the clothes and body of the man who drove Azazel from the camp; and disposing of the skin, flesh, and entrails of the bull and goats sacrificed (Lev. 16:25\u201327).<\/p>\n
Removing impurities restores purity.<\/p>\n
One might expect the chatta\u2019t (purification) to be completed before the olah (ascent) is dedicated (Lev. 16:24). Burning the fat on the altar completes the chatta\u2019t (Lev. 16:25). Yet burning the fat actually occurs after the olah is dedicated (Lev. 16:24). Finally, the Kohen Gadol declares, \u201cTit\u2019haru (you shall become pure)\u201d (Lev. 16:30).
\nThe Yom Kippur liturgy does not restore holiness to the camp; it restores purity. Holiness, being set apart for God, is a state; purity is a condition which is subject to change. Declaring the camp tahor (pure) restores purity, a condition necessary for a holy God in a holy camp.<\/p>\n
?M. Zev. 10:2 gives the rabbinic rule that the blood rite appeases, but burning the olah precedes the fat of the sin offering. Explain why blood on the altar is sufficient to purify a holy priest so he can approach God in intercession.<\/p>\n
Consecrate Blood<\/p>\n
R\u2019vi\u2019i Leviticus 17:1\u20137<\/p>\n
\u201cADONAI said to Moshe, \u201cSpeak to Aharon and his sons and to all the people of Isra\u2019el. Tell them that this is what ADONAI has ordered \u2026\u201d \u201d
\n\u2014Leviticus 17:1\u20132<\/p>\n
At Sinai, God acquires worshippers to dwell around His holy abode. Because God is holy, He demands holiness from those set free from Pharaoh\u2019s yoke. Avodah (worship, service) to God replaces avodah (servile labor) to Pharaoh.<\/p>\n
In the wilderness, eat only holy sacrifices.<\/p>\n
To prevent sacrifices to demons in the open fields, God mandates that zevachim (slaughter-offerings) be offered at the door of the Ohel Mo\u2019ed (Tent of Meeting) (Lev. 17:6\u20137).
\nMoshe commands Yisra\u2019el to present all zevachim (oxen, lambs, goats) to the priests, who consecrate animal slaughter by dashing the blood and burning the fat on God\u2019s altar (Lev. 17:3\u20136). Torah proscribes eating blood (Lev. 17:3\u20134, 10\u201314).
\nIn this way, respect for the sanctity of life is built into consumption. Every household ceases to eat as the unclean predators do, tearing their prey and scattering blood on the open fields. Only sh\u2019lamim (fellowship sacrifices) are fit to eat in the wilderness.<\/p>\n
?Recall Ex. 24:4\u201311. Moshe builds an altar and presents zevachim. Next, the priests and elders ascend Sinai part way, to share a covenant feast before the LORD. Explain how every household in the wilderness reenacts this feast.<\/p>\n
Sanctify Life<\/p>\n
Chamishi Leviticus 17:8\u201318:5<\/p>\n
\u201c\u2026 When someone \u2026 offers a burnt offering or sacrifice without bringing it to the entrance of the tent of meeting to sacrifice it to ADONAI, that person is to be cut off from his people.\u201d
\n\u2014Lev. 17:8\u20139<\/p>\n
All sacrifices must be brought to the door of the Ohel Mo\u2019ed (Tent of Meeting). All Yisra\u2019el feasts together on sh\u2019lamim (well-being sacrifices) (Lev. 17:5). The one who fails to sacrifice at the Tent is judged a dam shafach (shedder of blood), whose life will be cut short!<\/p>\n
Blood is holy, even animal blood.<\/p>\n
\u201cKaret (cutting short)\u201d refers to an early death, or to loss of heirs, or even to loss of one\u2019s share in the world to come. Cutting off the man, and not the nefesh (soul), may indicate a shorter life, rather than a loss of heirs (Lev. 17:9).
\nScripture assigns blood, as the carrier of life, a sacred place in the life of the community. Ritual procedures require priests to handle blood most carefully at the altar (Lev. 17:6). Strict prohibitions on the eating of blood apply to the citizen and ger (sojourner) alike. Six times (Lev. 17:3\u20134, 10\u201314), Torah prohibits eating blood! This prohibition extends into the New Covenant (Acts 15:29).<\/p>\n
?Only a life on the altar of God can atone for the human soul. Study Lev. 17:11, Jn. 6:54\u201360. What is hard about Yeshua\u2019s teaching? Explain how eating the \u201cbody\u201d and \u201cblood\u201d of Yeshua is the soul\u2019s covenant meal of eternal life.<\/p>\n
Sanctify Family<\/p>\n
Shishi Leviticus 18:6\u201321<\/p>\n
\u201cNone of you is to approach anyone who is a close relative in order to have sexual relations; I am ADONAI.\u201d
\n\u2014Leviticus 18:6<\/p>\n
Immediate family, called sh\u2019erim (flesh relations), are off-limits for sexual partners. These include all persons who are in-house: parents, stepmother, sister, grandchildren, half-sister, aunt, uncle\u2019s wife, daughter-in-law, and sister-in-law (Lev. 18:7\u201316).<\/p>\n
Forbidden relationships make God\u2019s camp impure.<\/p>\n
With such persons under the same roof, one needn\u2019t go out to the streets l\u2019galot ervah (to uncover nakedness), the first part of the sexual act [Ramban on Lev. 20:17; cf. Gen. 9:22\u201323].
\nA second forbidden class of sexual partners describes persons in affinal relationship [Levine, p. 255]: related kin such as mother and daughter, a woman and her sister, a niddah (menstruant), and a neighbor\u2019s wife (Lev. 18:17\u201320).
\nFinally, Torah speaks to the most immoral of all relationships, dedicating or sacrificing children to Molech (Lev. 18:21). Forbidden relations make God\u2019s house impure, driving Him from His own household, the camp.<\/p>\n
?Read 1 Cor. 11:3, 3:21\u201323. In the New Covenant as in the Old, God heads His household. Does Eph. 2:19 address Jews and gentiles as co-equals in the house of Yeshua? Is male headship anachronistic or part of God\u2019s order? Explain.<\/p>\n
Safeguard the House<\/p>\n
Shvi\u2019i Leviticus 18:22\u201330<\/p>\n
\u201cYou are not to go to bed with a man as with a woman; it is an abomination.\u201d
\n\u2014Leviticus 18:22<\/p>\n
Prohibitions relating to non-child-producing relationships constitute the present segment. Torah labels sexual relationships outside of households as abominations! These include homosexuality and bestiality.<\/p>\n
The Land cannot tolerate abominations.<\/p>\n
The prohibitions are binding on both the citizen and the ger, whether proselyte [Sifra] or sojourner [Ibn Ezra]. God descended to destroy Sodom for its abominations (Gen. 19).
\nGod holds men, as heads of households, directly accountable for such sins (Lev. 18:23a addresses men in the second person; Lev. 18:23b addresses women in the less direct, third person).
\nWhether the act of \u201cwasted seed\u201d or the violation of boundaries between man and animal, such a practice is classified as to\u2019evah (an abomination). The Land, personified as a life force, becomes tamei (impure) and \u201cwill vomit out\u201d the Canaanites for such abominable practices (Lev. 18:24\u201327).<\/p>\n
?Study Gen. 9:22\u201325 in light of Lev. 18:6\u20137, 22. C\u2019na\u2019an was cursed after his father, Cham, \u201csaw the nakedness\u201d of his father, Noach. Shem and Yefet avoided \u201cseeing.\u201d Note p. 111. Explain how \u201cseeing\u201d is the first step to sodomy.<\/p>\n
Safeguard the Camp<\/p>\n
Maftir Leviticus 18:28\u201330<\/p>\n
\u201cSo keep my charge not to follow any of these abominable customs that others before you have followed and thus defile yourselves by doing them. I am ADONAI your God.\u201d
\n\u2014Leviticus 18:30<\/p>\n
Perverting sexuality in ways that do not produce children is called \u201cto\u2019evah (an abomination).\u201d The practice appears five times in the shvi\u2019i section (Lev. 18:22, 26, 27, 29, 30).<\/p>\n
The land vomits out the camp that tolerates abominations within it.<\/p>\n
\u201cTo\u2019evah\u201d appears only once more in Leviticus\u2014in the next parashah, where we\u2019re called to be K\u2019DOSHIM (holy ones). Torah prescribes the death penalty for men who commit sodomy (Lev. 20:13).
\nGod compares the holiness of marriage directly with the covenant relationship to Himself\u2014beginning and ending the chapter with \u201cI am ADONAI your God\u201d (Lev. 18:1, 30). He expels the Canaanites from the land on account of unholy, abominable relationships.
\nScripture poetically personifies the Land as a living creature that violently rejects food it detests. The Land \u201cvomits out\u201d the unclean inhabitants who defile themselves (Lev. 18:25\u201330), whether the sons of C\u2019na\u2019an or the sons of Yisra\u2019el.<\/p>\n
?It is politically incorrect today to call homosexual relationships an abomination punishable by death. Only the Land of C\u2019na\u2019an \u201cvomits out\u201d those who defile it in this way. Explain the New Covenant view (Eph. 5:5\u20136; Ro. 1:24\u201332).<\/p>\n
Meanderings<\/p>\n
Sanctify the City<\/p>\n
Haftarah Amos 9:7\u201315; Ez. 22:1\u201316<\/p>\n
\u201cI will scatter you \u2026 thus I will remove your defilement \u2026 and you will cause yourselves to be profaned in full view of the Goyim. Then you will know that I am ADONAI.\u2019 \u201d \u201d
\n\u2014Ezekiel 22:15\u201316<\/p>\n
Eight times, Y\u2019chezkel (Ezekiel) chastises Yisra\u2019el for violating holy prohibitions regarding blood. The people have been debased to bloodsuckers in all areas of life. As a result, God personally shortens the community\u2019s length of days in the Land.<\/p>\n
God cuts short life in the Land, to cleanse Yisra\u2019el.<\/p>\n
Y\u2019hudah has become a \u201ccity of blood\u201d (Ez. 22:2). Their sins include child sacrifices during M\u2019nasheh\u2019s reign (v. 2), Bacchanalian orgies or open idolatry (v. 9), bloodshed (vv. 2\u20134, 6, 9, 12), and forbidden relationships which uncover their father\u2019s nakedness (vv. 10\u201311, cf. Lev. 18:7).
\nHaving succumbed to incest, bestiality, and child sacrifice, Yisra\u2019el is judged by God (Ez. 22:4). In captivity among the nations, she is \u201cprofaned in full view of the Goyim\u201d (Ez. 22:15\u201316). But all is not lost. At Y\u2019rushalayim, the siege commences as fires purify the nation (Ez. 22:16\u201322; 23:25\u201327). Never again will Yisra\u2019el collectively approve of child sacrifices to a foreigner\u2019s idol!<\/p>\n
?Yisra\u2019el\u2019s national life gives way to utter carnality. To renew His people, God exiles them from the Land. Read Heb. 12:11 and 2 Cor. 4:16\u201318. When your holiness is overcome, explain what steps you take to renew yourself.<\/p>\n
Sanctify the Kingdom<\/p>\n
B\u2019rit Chadashah 1 Corinthians 6:9\u201320<\/p>\n
\u201c\u2026 for you were bought at a price. So use your bodies to glorify God.\u201d
\n\u20141 Corinthians 6:20<\/p>\n
Greeks viewed the body and the material order as headed for destruction. Only the soul was immortal. The Corinthians thought the body stood for nothing. As a result, sexual matters were transitory and unimportant.<\/p>\n
Believers\u2019 bodies house the Ruach haKodesh.<\/p>\n
Porneia (illicit sex) was widespread in Corinth (1 Cor. 6:9; 7:2; 2 Cor. 12:21) and condoned by public opinion in Greece and Rome. In fact, the Greek Christians at Corinth attacked Paul for his Jewish worldview!
\nRav Sha\u2019ul stated that the believer was \u201cbought at a price\u201d, much in the same way as purchasing a slave at market (1 Cor. 7:23; Ro. 6:17). With the change in ownership, believers lack freedom to practice porneia (i.e. join themselves with prostitutes, cf. 1 Cor. 6:16).
\nRather, sexual matters fit into an abiding, life-creating moral order. The fallen order will be redeemed and made whole. The body must be treated as holy, the temple of the living God (1 Cor. 6:19).<\/p>\n
?Compare 1 Cor. 6:18 with Lev. 18:8, 10. Note that bodily sin radiates impurity upon heads of households. Explain how a life of gross carnality can drive out the Ruach haKodesh from dwelling in the temple of an impure believer.<\/p>\n
Oasis<\/p>\n
Conclusion and Personal Application<\/p>\n
Talk Your Walk \u2026<\/p>\n
ACHAREI MOT (after the death) of Aharon\u2019s sons, the LORD restricts access to the Holy of Holies. Only on Yom Kippur does the anointed Kohen Gadol, washed and clothed in white, enter God\u2019s Presence. He averts his glance from looking upon the divine Presence, lest he see God and die! Each year, the sanctuary and the nation must be cleansed of all sins, transgressions, and iniquities.<\/p>\n
God commands that His house be purified from year to year.<\/p>\n
Purity is restored when contagious and infectious impurities are removed from the camp. The Kohen Gadol enters the Holy of Holies to stand before God\u2019s footstool. Upon the kapporet (gold cover of the ark, the seat of mercy), he sprinkles the blood of bulls and goats, to make atonement for himself, his household, and the nation.
\nGod orders all sacrifices to be brought to the sanctuary, so that His people do not act as predators, leaving blood uncovered on open fields. The unauthorized shedding of blood is treated as murder. In like manner, forbidden relationships mix blood in ways that pollute households. Blood is holy, the actual carrier of life. Whereas the sacred use of blood can cleanse the nation, the unholy use of blood defiles the nation.
\nThe Land cannot tolerate an impure people. Too much impurity will drive God from the camp. Then the LORD will order the Land to \u201cvomit out\u201d a people who have defiled themselves with abominations.<\/p>\n
\u2026 Walk Your Talk<\/p>\n
Ponder the complexity of the ritual process on the High Holy Day of Yom Kippur. The Kohen Gadol (High Priest) completely immerses himself with exceptional care in his duties of the day. He attends to fifteen sacrificial offerings including the two goats for Adonai and Azazel, three incense offerings, five changes of garments, five immersions in mikveh, vidui (confession) three times, ten hand washings, 43 sprinklings of blood, and four prayers saying aloud the ineffable Tetragrammaton, \u05d9\u05d4\u05d5\u05d4.
\nYeshua has told us that unless our righteousness surpasses that of the scribes and Pharisees, we cannot enter the Kingdom of Heaven. Yet works of righteousness pursued zealously with all our might will fall short. What can be done? How does one translate the righteousness that comes by faith into holy behaviors that exceed the righteousness of those who were the community\u2019s anointed gatekeepers?<\/p>\n
Spirit-filled prayer enables believer-priests to abide in holiness.<\/p>\n
Do you spend time and energy rigorously attending to holiness in your life? Do you see yourself as a believer-priest? Do you prepare yourself daily to stand\u2014face to face\u2014in the awesome Presence of the Lord?<\/p>\n
Shabbat Shalom!<\/p>\n
\u201c\u05e7\u05d3\u05e9\u05d9\u05dd,\u201d said God,
\n\u201cBe holy ones for Me!
\nKeep My rules and statutes,
\nso you will stay free.
\nLove your neighbor as yourself,
\ndo it honestly.
\nAnd keep the justice!
\nLive in harmony!\u201d<\/p>\n
God set us apart
\nas a nation of menchen,
\nto help the homeless
\nget more than park benchen.
\nUncleanness makes (Oy!)
\na big problem I\u2019ll mention \u2026
\nthe land vomits out
\nthose who make it
\na stenchen!!!<\/p>\n
Walk K\u2019DOSHIM!
\n19:1\u201320:27<\/p>\n
\u05e7\u05d3\u05e9\u05d9\u05dd
\nHoly ones<\/p>\n
TORAH\u2014Leviticus 19:1\u201320:27
\n1st Emulate the Holy One\u2014Leviticus 19:1\u20132
\n2nd Holy Love\u2014Leviticus 19:15
\n3rd Holy Fruit\u2014Leviticus 19:23
\n4th Holy Sojourners\u2014Leviticus 19:33
\n5th Holy Children\u2014Leviticus 20:1\u20132
\n6th Holy Household\u2014Leviticus 20:8
\n7th Holy Land\u2014Leviticus 20:23
\nMaftir Holy Nation\u2014Leviticus 20:27<\/p>\n
HAFTARAH\u2014Ezekiel 22:1\u201319; 20:2\u201320
\nMade Holy in Exile\u2014Ezekiel 20:19\u201320<\/p>\n
B\u2019RIT CHADASHAH\u2014Matthew 5:43\u201348
\nLike the Holy One\u2014Matthew 5:48<\/p>\n
Holy Ones, Stay Close to God!<\/p>\n
Hiker\u2019s Log<\/p>\n
Cumulative Summary and Overview<\/p>\n
Looking Back<\/p>\n
VAYIKRA ADONAI el Moshe (and the LORD called to Moses), as corporate head, to draw near to the tabernacle, radiating from God\u2019s glorious Presence!
\nGod further instructs Moshe: TSAV (command!) the priests to follow ritual procedures when receiving offerings from Yisra\u2019el. Elevate the priests for holy service. Consecrate them seven days.
\nThen ba-yom ha-SH\u2019MINI (on the eighth day), commence the service of the sanctuary. Aharon\u2019s sons, zealous to offer incense, jump ahead of orders and die in the holy place. Nobody knows what to do \u2026
\nScripture devotes the next two parashiot to distinguishing tahor (pure\/not impure) from tamei (impure\/contagious). When a woman TAZRIA (bears seed), she remains ritually impure for a week. On the eighth day, she can return to her husband; but she is still tamei to enter God\u2019s house or to consume offerings designated for priestly families. Instead, she must wait a total of 40 days (or 80 days from the birth of a daughter), before completing her days of filling. Then she can ascend to the altar in a pure state.
\nIn contrast, waiting is not sufficient for the M\u2019TSORA (infected one). He must be healed by God to become ritually cleansed. Otherwise, he is barred indefinitely from the camp and must cry out, \u201cTamei! Tamei!\u201d
\nACHAREI MOT (after the death of) Nadav and Avihu, God restricts immediate access to His holy Presence. He orders yearly cleansing of the camp on Yom Kippur to restore purity and remove impurities introduced by sin.
\nRespect for the sanctity of life requires all blood to be consecrated. Blood is holy, specially reserved for creating life, removing impurity, or restoring purity in the camp where the Holy One dwells.
\nWe all are called to become K\u2019DOSHIM (holy ones), for God is holy! He radiates holiness to the sanctuary and to the priests: Ani ADONAI m\u2019kadish\u2019chem (I am the LORD Who makes you holy), the house of Yisra\u2019el.
\nBut Yisra\u2019el must obey Torah, keep the covenant, and maintain holiness\u2014in the Land, in the households, and in the nation. In short, with help from God, Yisra\u2019el must struggle to be holy ones \u2026<\/p>\n
VAYIKRA ADONAI from the Tent and tells Moshe, TSAV the priests to learn ritual procedures \u2026
\nThen on day SH\u2019MINI, they can distinguish clean from unclean.<\/p>\n
When a women TAZRIA, she needs cleansing from childbirth. A M\u2019TSORA also needs to be clean before re-entering the camp.<\/p>\n
ACHAREI MOT Aharon\u2019s sons, priests take care to enter according to strict ritual procedure.
\nWe all must strive to be K\u2019DOSHIM, holy ones, for God is holy!<\/p>\n
In K\u2019DOSHIM \u2026
\nThe Key People are Moshe (Moses) and the whole assembly.
\nThe Scene is the tabernacle, in the wilderness of Sinai.
\nMain Events include the LORD telling Moshe to say, \u201cBe holy because I, the LORD your God, am holy;\u201d various laws to keep the people holy; and a list of punishments for sin.<\/p>\n
The Trail Ahead<\/p>\n
Compass Work<\/p>\n
Orientation and Word Study<\/p>\n
The Path<\/p>\n
\u05dd
\n\u05d9
\n\u05e9\u05b4\u05c1
\n\u05d3
\n\u05e7\u05b0
\nletter:
\nmem sofeet
\nyod
\nshin
\ndalet
\nkoof
\nsound:
\nM
\nEE
\nSHee
\nDoh
\nK\u2019<\/p>\n
holy ones = K\u2019DOSHIM = \u05e7\u05d3\u05e9\u05d9\u05dd<\/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, speak
\nlemor daber
\n\u05dc\u05b5\u05bc\u05d0\u05de\u05b9\u05e8\u05c3 \u05d3\u05b7\u05bc\u05d1\u05b5\u05bc\u05e8
\nto all the congregation of
\nel-kol-adat
\n\u05d0\u05b6\u05dc\u05be\u05db\u05b8\u05bc\u05dc\u05be\u05e2\u05b2\u05d3\u05b7\u05ea
\nthe sons of Israel
\nb\u2019nei-Yisra\u2019el
\n\u05d1\u05b0\u05bc\u05e0\u05b5\u05d9\u05be\u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc
\nand you will say to them
\nv\u2019amarta alehem
\n\u05d5\u05b0\u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05b8\u05bc \u05d0\u05b2\u05dc\u05b5\u05d4\u05b6\u05dd
\nholy ones you will be
\nk\u2019doshim tih\u2019yoo
\n\u05e7\u05b0\u05d3\u05e9\u05b4\u05c1\u05d9\u05dd \u05ea\u05b4\u05bc\u05d4\u05b0\u05d9\u05d5\u05bc
\nbecause holy am I
\nki kadosh Ani
\n\u05db\u05b4\u05bc\u05d9 \u05e7\u05b8\u05d3\u05d5\u05b9\u05e9\u05c1 \u05d0\u05b2\u05e0\u05b4\u05d9
\nthe LORD God-your
\nADONAI Eloheichem
\n\u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b5\u05d9\u05db\u05b6\u05dd\u05c3
\n\u2014Leviticus 19:1\u20132<\/p>\n
Related Words<\/p>\n
consecrate, sanctify, dedicate
\nkadash
\n\u05e7\u05b8\u05d3\u05b7\u05e9\u05c1
\napartness, holiness
\nkodesh
\n\u05e7\u05b9\u05d3\u05b6\u05e9\u05c1
\nholy to the LORD
\nkodesh l\u2019Adonai
\n\u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05dc\u05b0\u05d9\u05b0\u05d4\u05d5\u05b8\u05d4
\nholy place, sanctuary
\nmikdash
\n\u05de\u05b4\u05e7\u05b0\u05d3\u05b8\u05e9\u05c1
\nHoly of Holies
\nkodesh ha-kodashim
\n\u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05d4\u05b7\u05e7\u05b3\u05bc\u05d3\u05b8\u05e9\u05b4\u05c1\u05d9\u05dd
\nThe Holy City (Jerusalem)
\n\u2018ir ha-kodesh
\n\u05e2\u05b4\u05d9\u05e8 \u05d4\u05b7\u05e7\u05b9\u05bc\u05d3\u05b6\u05e9\u05c1
\nHoly Spirit
\nruach ha-kodesh
\n\u05e8\u05d5\u05bc\u05d7\u05b7 \u05d4\u05b7\u05e7\u05b9\u05bc\u05d3\u05b6\u05e9\u05c1
\nHit the Trail!<\/p>\n
Emulate the Holy One<\/p>\n
Rishon Leviticus 19:1\u201314<\/p>\n
\u201cADONAI said to Moshe, \u201cSpeak to the entire community of Isra\u2019el; tell them, \u2018You people are to be holy because I, ADONAI your God, am holy.\u2019 \u201d \u201d
\n\u2014Leviticus 19:1\u20132<\/p>\n
K\u2019DOSHIM (holy ones) develop the kind of character that honors a holy God. Kol adat Yisra\u2019el (the whole community of Israel) shares the collective responsibility to become holy, since God is holy (Lev. 19:2).<\/p>\n
Become holy, for God is holy.<\/p>\n
Holiness radiates [Joosten, p. 128]. Those nearest God absorb His holiness. In this way, priestly privilege extends to those in proximity to God. However, higher standards in conduct come with the territory. Thus eating food that is n\u2019veilah (died on its own\/not ritually slaughtered) or t\u2019reifah (torn), for example, is permitted for the ger toshav (resident-settler), but not for Yisra\u2019el (Lev. 22:8; Dt. 14:21).
\nHoliness is more than a quality or power; it has relational and experiential meaning, enacted and actualized in the life of community [Gorman, p.111]. All Yisra\u2019el must tira\u2019u (hold in awe) their parents as co-creators of life, keep Shabbat as holy, and respect the downtrodden\u2014society\u2019s poor, deaf, and blind.<\/p>\n
?Compare Lev. 19:14 with Ro. 11:10\u201311. Holiness requires that one never place a stumbling block in front of the blind. Rav Sha\u2019ul asks if blind Yisra\u2019el has stumbled so as to fall. Answer this question in light of Lev. 19:14.<\/p>\n
Holy Love<\/p>\n
Sheni Leviticus 19:15\u201322<\/p>\n
\u201cDo not be unjust in judging\u2014show neither partiality to the poor nor deference to the mighty, but with justice judge your neighbor.\u201d
\n\u2014Leviticus 19:15<\/p>\n
Judgments must not be influenced by a person\u2019s status. Just judges show no partiality for the poor, nor favoritism for the great. One\u2019s neighbor must be judged with equity and even-handedness (Lev. 19:15). \u201c\u2026 in righteousness shall you judge your neighbor\u201d [Sifra, p. 107].<\/p>\n
Practice godly judgment: love your neighbor.<\/p>\n
The emphasis on judgment forms the context for loving your neighbor as yourself (Lev. 19:18, cf. Mk. 12:31\u201333). One must neither \u201ctake-vengeance\u201d nor \u201cretain-anger\u201d against an Israelite or a ger (sojourner) (Fox, Lev. 19:18, 34).
\nTalmud tells the story of a man who accidentally chopped off his own hand while cutting meat. Says Munk, \u201cNo one would imagine that he would be tempted to take revenge upon his right hand for having cut off his left\u201d (p. 221). Nursing hatred, whether actively (as a desire for vengeance) or passively (in bearing a grudge), is both an unloving and ungodly way to judge!<\/p>\n
?Study Lev. 19:17\u201318. How can you avoid \u201cbearing the sins\u201d of your neighbor? If your neighbor sins, under what circumstances is gentle reproof the loving thing to do? How is holy love willing to rebuke one\u2019s neighbor as oneself?<\/p>\n
Holy Fruit<\/p>\n
Shlishi Leviticus 19:23\u201332<\/p>\n
\u201cWhen you enter the land and plant various kinds of fruit trees, you are to regard its fruit as forbidden\u2014for three years it will be forbidden to you and not eaten.\u201d
\n\u2014Leviticus 19:23<\/p>\n
Holy people, called to sanctify and redeem the Land, must obey God by not eating fruit from a forbidden tree.
\nFirstfruits of a newly planted tree are considered unfit and must not be eaten for the first three years. This fruit is referred to as \u201corlah (lit. uncircumcision),\u201d unfit like a foreskin (Fox, Lev. 19:23).
\nFourth year fruit is kodesh hilulim l\u2019ADONAI (holy of praise to ADONAI). Considered second tithe, all the fruit is picked, carried up to Y\u2019rushalayim, and eaten before God amidst praise and thanksgiving [Sifra, Rashi]. The fifth year, the fruit may be eaten. It is no longer classified as orlah.<\/p>\n
Sanctify fruit as holy in the Holy Land.<\/p>\n
Practicing the mitzvah of orlah weans people from selfishness. By devoting the fruit exclusively to God\u2019s praise and service, one learns the lessons of prosperity [Ma\u2019or v\u2019Shamesh]. In this way, the creation is redeemed. Obeying Torah redeems eating fruit from the forbidden tree!<\/p>\n
?Read Lev. 25:23. The underlying assumption of orlah (and all restrictions on harvests in the Land) is that the owner of the soil has the status of \u201csteward,\u201d not owner. Who actually owns the Land? Who owns the Land today?<\/p>\n
Holy Sojourners<\/p>\n
R\u2019vi\u2019i Leviticus 19:33\u201337<\/p>\n
\u201cIf a foreigner stays with you in your land, do not do him wrong.\u201d
\n\u2014Leviticus 19:33<\/p>\n
Ger! Proselyte? [Rashi, Rambam, Sifra, Stone] or foreigner? [Sforno, Stern, Wenham, Joosten]. Rambam sees the verse above as a special command to love the proselyte [Hil. De\u2019os 6:4]. It is forbidden to taunt a non-Jew, saying that his past renders him unfit for Torah study [Rashi, Sifra].<\/p>\n
Grant the landless the privilege to sojourn.<\/p>\n
In contrast, others see a comparison to the Exodus experience. As sojourners in Egypt, the sons of Yisra\u2019el understood the hurt felt by the unwanted stranger. Thus, Yisra\u2019el must love the stranger (cf. Ex. 22:21 (20 \u05ea\u05e0\u05f4\u05da); 23:9; Dt. 10:19) and remember her past as gerim (sojourners) in Egypt (Gen. 15:13; 47:4; Dt. 26:5).
\nSince the landless are downtrodden and dependent upon the goodwill of the inhabitants of the Land, the foreigner who has settled in the Land must be granted the right to stay [Joosten, p. 61]. In this way, the ger is loved as a fellow Israelite (Lev. 19:34, 18).<\/p>\n
?Recall that Avraham was a landless sojourner (Gen. 23:4), and the sons of Yisra\u2019el remain stewards of God\u2019s land today (Lev. 25:23). Discuss shared experiences of Avraham, Yisra\u2019el, and believers in Yeshua as sojourners today.<\/p>\n
Holy Children<\/p>\n
Chamishi Leviticus 20:1\u20137<\/p>\n
\u201cADONAI said to Moshe, \u201cSay to the people of Isra\u2019el, \u2018If someone \u2026 sacrifices one of his children to Molekh \u2026 the people of the land are to stone him to death.\u2019 \u201d \u201d
\n\u2014Leviticus 20:1\u20132<\/p>\n
Am haAretz (the people of the Land) must stone anyone bringing outright defilement upon God\u2019s dwelling (Lev. 20:3).<\/p>\n
Molech worship must be wiped out!<\/p>\n
Molech worship is so toxic that it defiles the sanctuary from afar. Impurities pollute, driving God from dwelling in the camp. The people must condemn and punish those who dedicate children to this idol (Lev. 20:3a; 18:21). If the community fails to impose capital punishment, then God will impose karet (cutting off) of the seed (Lev. 20:4\u20135).
\nNote that the holy and the impure are contagious states that do not mix [Milgrom, pp. 729\u2013732]. In contrast, chol (common) and tahor (pure) states cannot spread by contact. Objects can be both common and pure, or both holy and pure, or even common and impure. But mixing the kadosh (holy) and the tamei (impure) is explosive! Molech worship in the tabernacle makes nitroglycerin look tame by comparison.<\/p>\n
?Both holiness and impurity have a leavening effect. Holiness radiates, elevates, and renders holy; impurities pollute and defile. (Compare Mt. 13:33 with Lk. 12:1). Describe the contagious effect of the holy and the impure.<\/p>\n
Holy Household<\/p>\n
Shishi Leviticus 20:8\u201322<\/p>\n
\u201cObserve my regulations, and obey them; I am ADONAI, who sets you apart to be holy.\u201d
\n\u2014Leviticus 20:8<\/p>\n
Safeguarding the holiness of the tabernacle, God\u2019s house, dominates the world of Leviticus. Yisra\u2019el must purify its house, because a holy God demands a holy house: I am the LORD, m\u2019kadish\u2019chem (the one-who-hallows you!) (Fox, Lev. 20:8)<\/p>\n
Members of a household must be holy to the head.<\/p>\n
Those who curse father or mother attack the head of the house and must be put to death (Lev. 20:9). Lying with the father\u2019s wife insults the honor of the father as head of the house (Lev. 20:11). Sleeping with conjugal relatives in your father\u2019s house is an offense against yourself; and in your brother\u2019s house, an offense against your brother (Lev. 20:19, 21).
\nFinally, Torah enjoins the nation to stone any citizen or ger (sojourner) who sacrifices his child to Molech; the practice is an abomination (Lev. 20:2). Thus, holiness within God\u2019s household imposes requirements on all persons residing in His house, even on the ger (resident alien).<\/p>\n
?God says Molech worshippers \u201cprostitute themselves,\u201d committing spiritual adultery against His house. Study Lev. 20:5, Jn. 8:1\u201311. In terms of strict justice and mercy, explain how Yeshua maintains the holiness of God\u2019s house.<\/p>\n
Holy Land<\/p>\n
Shvi\u2019i Leviticus 20:23\u201327<\/p>\n
\u201cDo not live by the regulations of the nation which I am expelling ahead of you; because they did all these things, which is why I detested them.\u201d
\n\u2014Leviticus 20:23<\/p>\n
Failure to obey statutes and ordinances defiles the Land and results in expulsion (Lev. 20:8, 22). The Land cannot tolerate immorality (Lev. 18:26\u201330). \u201cThus the gift of the Land is conditioned upon the people maintaining their high level of sanctity\u201d [Stone, p. 670, n22\u201324].<\/p>\n
Those who defile the Land will be cut off!<\/p>\n
Blessing in the Land flows from the holiness of God\u2019s people in keeping the covenant. Canaanite practices included idolatry and sexual license already proscribed (Ex. 23:23\u201324; Lev. 20:9\u201322). The curse upon C\u2019na\u2019an can be traced to a most unusual reference to Cham as \u201cthe father of\u201d C\u2019na\u2019an, along with his participation in uncovering the nakedness of Noach, Cham\u2019s father (Gen. 9:22; Lev. 20:11). Indeed, the basis for God\u2019s driving out Canaanites from the Land is rooted in karet (cutting off the seed). God personally undertook to drive out the fertility cult of the Canaanite tribes (Lev. 20:23). Beware their customs, warns God.<\/p>\n
?Read Lev. 20:23\u201324, the whole of the shvi\u2019i segment excluding the maftir! In verse 23, God Himself drives out the Canaanites to cleanse the Land of abominations. Explain why God cuts off the house of C\u2019na\u2019an.<\/p>\n
Holy Nation<\/p>\n
Maftir Leviticus 20:25\u201327<\/p>\n
\u201cA man or a woman who is a spirit-medium or sorcerer must be put to death; they are to stone them to death; their blood will be on them.\u201d
\n\u2014Leviticus 20:27<\/p>\n
Instructions to separate pure animals from tamei (impure) animals concludes the maftir (Lev. 20:25). The next verse gives the reason: \u201cRather, you people are to be holy [K\u2019DOSHIM] for me; because I, ADONAI, am holy; and I have set you apart from the other peoples, so that you can belong to me\u201d (Lev. 20:26).<\/p>\n
Yisra\u2019el is to be holy, a nation set apart for God.<\/p>\n
God separates Yisra\u2019el from among the nations. Yisra\u2019el\u2019s dietary laws conform to the statutes and ordinances that maintain the nation\u2019s separation from other nations (Lev. 11). Yisra\u2019el must be holy by distinguishing clean from unclean animals. Priests and prophets\u2014not spirit-mediums\u2014call the nation to holy behaviors legislated in Torah.
\nTorah cuts off all spirit-mediums and sorcerers, as sources of impurity which neither the Land nor God can tolerate. Torah prescribes death by stoning for divination, because d\u2019meihem bam (their blood is on them) (Lev. 20:27).<\/p>\n
?In a theocracy, spirit-mediums must die. In a secular society, the wheat and tares grow alongside one another. Read Matthew 13:37\u201343. Explain whether or not spirit-mediums in the church are guilty of capital offenses.<\/p>\n
Meanderings<\/p>\n
Made Holy in Exile<\/p>\n
Haftarah Ezekiel 22:1\u201319; 20:2\u201320<\/p>\n
\u201cI am ADONAI your God; live by my laws \u2026 and keep my shabbats holy; and they will be a sign between me and you, so that you will know that I am ADONAI your God.\u201d
\n\u2014Ezekiel 20:19\u201320<\/p>\n
Zadokites ruled as High Priests from the time of David to the Hasmoneans. Zadok sided with David at the Absalom rebellion (2 Sam. 19:11 (12 \u05ea\u05e0\u05f4\u05da)). Now yet another Zadokite preaches to those facing exile from Y\u2019rushalayim.<\/p>\n
God sends a Zadokite to restore the priestly nation.<\/p>\n
Y\u2019chezkel (Ezekiel) warns his generation not to live by the rules and customs of their parents, but rather to shed their idolatries (Ez. 20:18). According to a standard of strict justice, the nation should perish for following Egyptian statutes [Ez. 20:7\u20138; Josh. 24:14; Soncino, p. 122].
\nA pattern unfolds. Yisra\u2019el rejects God\u2019s rules and desecrates His Shabbats (Ez. 20:13). Yisra\u2019el\u2019s disobedience defames God\u2019s name and hinders His efforts to redeem the nations (Ez. 20:9, 14); yet in grace, He continues to extend compassion (Ez. 20:17) and resists finishing them off. What began during the exodus continues in the exile.<\/p>\n
?Read Ez. 20:16\u201317, cf. Ro. 10:19. Explain why God does not annihilate Yisra\u2019el. What is the basis for God\u2019s compassion upon disobedient Yisra\u2019el, especially since Yisra\u2019el\u2019s actions frustrate God\u2019s plan to reach the nations?<\/p>\n
Like the Holy One<\/p>\n
B\u2019rit Chadashah Matthew 5:43\u201348<\/p>\n
\u201cTherefore, be perfect, just as your Father in heaven is perfect.\u201d
\n\u2014Matthew 5:48<\/p>\n
Holiness includes being loving in godly ways!<\/p>\n
Be perfectly loving!<\/p>\n
Yeshua set the standards for His talmidim (students) when he said, \u201cunless your righteousness is far greater than that of the Torah-teachers and P\u2019rushim, you will certainly not enter the Kingdom of Heaven\u201d (Mt. 5:20)!
\nYeshua extends the standard of love for one\u2019s neighbor and for the ger (sojourner) to one\u2019s enemies too! Application of a principle of strict justice (apart from mercy) would have destroyed Yisra\u2019el for practicing idolatry in the wilderness (Ez. 20:18).
\nNow, Rav Sha\u2019ul calls upon the gentiles to show unconditional love to Yisra\u2019el\u2014even when Yisra\u2019el manifestly opposes God\u2019s plan to redeem the nations (Ro. 11:28). In striking contrast to Yisra\u2019el, God shows love to the nations when they are in disobedience (Ro. 11:30). He calls gentiles to emulate His holy love to Yisra\u2019el and to perfect that love (Mt. 5:48).<\/p>\n
?Read Mt. 5:45, Ro. 12:21. The Father who bestows sun and rain on the righteous and the unrighteous alike now calls New Covenant believers to extend love to those who love us not. How does one overcome evil with good?<\/p>\n
Oasis<\/p>\n
Conclusion and Personal Application<\/p>\n
Talk Your Walk \u2026<\/p>\n
God calls the whole community of Yisra\u2019el to become holy. Individuals must walk the path of holiness, because God is holy. Since God dwells in the midst of the camp, He radiates holiness throughout the camp. The people must respect the laws and ordinances. Firstfruits must be set aside for God, for the kohanim, and for the place where God will choose to dwell in the Land.
\nGod\u2019s camp is holy, too. Those who surround him\u2014including sojourners\u2014must respect and observe certain rules in the community. In turn, Yisra\u2019el must not favor the strong or oppress the weak.
\nMolech worship and other idolatrous practices must be stamped out. Individuals must keep themselves pure when entering the sanctuary of the LORD. Moreover, all Yisra\u2019el, in covenant with God, must worship God alone and stay holy to Him.<\/p>\n
Become holy by belonging to God.<\/p>\n
Requirements for God\u2019s house extend, by analogy, to the households of the community. The head of the house must be treated with respect. Unholy behaviors such as adultery are treated in a manner similar to idolatry. Those who practice such deeds are summarily cut off from community, and even stoned! The Land cannot tolerate immorality; indeed, the entire community can be \u201cbarfed out,\u201d exiled and cut off. The nation must remain holy, in covenant to God.<\/p>\n
\u2026 Walk Your Talk<\/p>\n
Wouldn\u2019t it be nice if holiness were some kind of button that we could push once, and then it just happened? We might push the button with great fear and trepidation, but then the struggle for holiness would be over!<\/p>\n
Struggle for holiness!<\/p>\n
Alas, things are not quite so simple. Torah tells us, \u201c\u2026 you are to hallow-yourselves\u201d (Fox, Lev. 20:7a). The B\u2019rit Chadashah commands, \u201c\u2026 be perfect, just as your Father in heaven is perfect\u201d (Mt. 5:48). Yet we also are told ADONAI is \u201cthe one-who-hallows-you\u201d (Fox, Lev. 20:8b). Holiness requires us to struggle, with the knowledge that divine assistance will fill in the gaps that our human weaknesses necessarily create.
\nWith failure as a given, try we must! Yet trying harder does not really guarantee success. A secret operates\u2014prayer changes things, as does the opportunity to renew amidst failure. Spending time in God\u2019s Presence invites God\u2019s holiness to transform our inner man. As will become clear in the next portion, however, those nearest God are subject to ever stricter standards\u2014guaranteeing greater gaps and a new cycle of prayer, renewal, and time in God\u2019s Presence. Are you ready to try again?<\/p>\n
Shabbat Shalom!<\/p>\n
\u05d0\u05de\u05e8 means \u201cSay!\u201d
\nas in \u201cSay to the priests,
\n\u2018Stay clean for the LORD!
\nDon\u2019t touch dead beasts!
\nEat kosher food
\nat all of your feasts.
\nGive barley firstfruits
\nbefore eating wheats!\u2019 \u201d<\/p>\n
For right in your midst
\nthe Holy One dwells.
\nThink hard on this marvel
\nuntil it gels.
\nStop blasphemy cold,
\nstone the guy who rebels.
\nWith zeal clean your camp!
\nDo all Torah tells!<\/p>\n
Walk EMOR!
\n21:1\u201324:23<\/p>\n
\u05d0\u05de\u05e8
\nSay!<\/p>\n
TORAH\u2014Leviticus 21:1\u201324:23
\n1st Words for Kohanim\u2014Leviticus 21:1\u20132a
\n2nd Drawing Near\u2014Leviticus 21:16\u201317
\n3rd Gifts for God\u2014Leviticus 22:17\u201319
\n4th Proclaiming Holy Times\u2014Leviticus 23:1\u20132
\n5th Time to Repent\u2014Leviticus 23:23\u201324
\n6th Time to Rejoice\u2014Leviticus 23:33\u201334
\n7th Feasting on Holiness\u2014Leviticus 24:1\u20132
\nMaftir Keeping the Camp Pure\u2014Leviticus 24:23<\/p>\n
HAFTARAH\u2014Ezekiel 44:15\u201331
\nHoly Living\u2014Ezekiel 44:31<\/p>\n
B\u2019RIT CHADASHAH\u2014Luke 14:12\u201324
\nFeasting at God\u2019s Banquet\u2014Luke 14:24<\/p>\n
Say to the Priests, \u201cBe Holy to God!\u201d<\/p>\n
Hiker\u2019s Log<\/p>\n
Cumulative Summary and Overview<\/p>\n
Looking Back<\/p>\n
VAYIKRA ADONAI el Moshe (and the LORD called to Moses), to draw near to His glorious Presence in the tabernacle.
\nGod further instructs Moshe: TSAV (command!) the priests to receive offerings from Yisra\u2019el. Take seven days to consecrate these men.
\nBa-yom ha-SH\u2019MINI (on the eighth day), the priests begin serving in the sanctuary. But things go wrong! Zealous to offer incense, Nadav and Avihu jump ahead of orders and die in the holy place \u2026
\nThe next two parashiot stress the importance of being tahor (pure\/not impure). When a woman TAZRIA (bears seed), she remains tamei (impure) after childbirth. Only after waiting a set time can she approach the altar in a pure state. Waiting is not enough for the M\u2019TSORA (infected one). Unless God heals him, he remains barred indefinitely from the camp.
\nACHAREI MOT (after the death of) Aharon\u2019s two sons, God restricts access to His holy Presence. He orders the camp cleansed every Yom Kippur to restore purity lost by sin.
\nRespect for the sanctity of life requires all blood to be consecrated. Blood is holy, specially reserved for creating life, removing impurity, or restoring purity in the camp where the Holy One dwells.
\nAll Yisra\u2019el must obey Torah, keep the covenant, and maintain holiness\u2014in the Land, in the households, and in the nation. In short, with help from God, we all must strive to become K\u2019DOSHIM (holy ones), for He is holy!
\nBut God requires an even higher standard of holiness from the priests. He tells Moshe: EMOR (say!) to the priests \u2026<\/p>\n
VAYIKRA the LORD from the Tent. He tells Moshe, TSAV the priests so they can begin their service on day SH\u2019MINI.<\/p>\n
A woman who TAZRIA and the M\u2019TSORA must both be ritually cleansed before approaching God.
\nACHAREI MOT two priests bearing strange fire, everyone follows strict ritual procedures.<\/p>\n
To emulate God, we must become K\u2019DOSHIM.
\nThe LORD sets higher standards for some. He orders Moshe, \u201cEMOR\u2014say to the priests \u2026\u201d<\/p>\n
In EMOR \u2026
\nThe Key People are Moshe (Moses), the sons of Aharon (Aaron), and Aharon (Aaron).
\nThe Scene is the tabernacle, in the wilderness of Sinai.
\nMain Events include the LORD giving Moshe rules for priests to stay holy, with special rules for the high priest; guidelines for treating the sacred offerings with respect, including what may be eaten by whom and which animals are acceptable as sacrifices; descriptions of the appointed feasts to proclaim as sacred assemblies, including Shabbat, Pesach and the Feast of Unleavened Bread, Firstfruits, Shavu\u2019ot, Rosh haShanah, Yom Kippur, Sukkot, and Sh\u2019mini Atseret; instructions for the priests to tend the lamps and bake bread to set before the Lord; and the story of a blasphemer stoned as the Lord commanded; guidelines for restitution\u2014life for life.<\/p>\n
The Trail Ahead<\/p>\n
Compass Work<\/p>\n
Orientation and Word Study<\/p>\n
The Path<\/p>\n
\u05e8
\n\u05de\u05b9
\n\u05d0\u05b1
\nletter:
\nreish
\nmem
\nalef
\nsound:
\nR
\nMoh
\n(silent)-eh<\/p>\n
say! = EMOR = \u05d0\u05de\u05e8<\/p>\n
The Legend<\/p>\n
and said the LORD
\nva-yomer ADONAI
\n\u05d5\u05b7\u05d9\u05b9\u05bc\u05d0\u05de\u05b6\u05e8 \u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4
\nto Moses,
\nel-Moshe
\n\u05d0\u05b6\u05dc\u05be\u05de\u05b9\u05e9\u05b6\u05c1\u05d4
\nsay
\nemor
\n\u05d0\u05b1\u05de\u05b9\u05e8
\nto the priests,
\nel-ha-kohanim
\n\u05d0\u05b6\u05dc\u05be\u05d4\u05b7\u05db\u05b9\u05bc\u05d4\u05b2\u05e0\u05b4\u05d9\u05dd
\nsons of Aaron,
\nb\u2019nei Aharon
\n\u05d1\u05b0\u05bc\u05e0\u05b5\u05d9 \u05d0\u05b7\u05d4\u05b2\u05e8\u05b9\u05df
\nand you will say to them
\nv\u2019amarta alehem
\n\u05d5\u05b0\u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05b8\u05bc \u05d0\u05b2\u05dc\u05b5\u05d4\u05b6\u05dd
\nfor a [dead] soul
\nl\u2019nefesh
\n\u05dc\u05b0\u05e0\u05b6\u05e4\u05b6\u05e9\u05c1
\nnot will unclean oneself
\nlo-yitama
\n\u05dc\u05b9\u05d0\u05be\u05d9\u05b4\u05d8\u05b7\u05bc\u05de\u05b8\u05bc\u05d0
\namong people-his
\nb\u2019amav
\n\u05d1\u05b0\u05bc\u05e2\u05b7\u05de\u05b8\u05bc\u05d9\u05d5\u05c3
\n\u2014Leviticus 21:1<\/p>\n
Related Words<\/p>\n
say, tell, utter, name
\namar
\n\u05d0\u05b8\u05de\u05b7\u05e8
\nwords (Gen. 49:21)
\neimer
\n\u05d0\u05b5\u05de\u05b6\u05e8
\nit is said (rumored that)
\nom\u2019rim
\n\u05d0\u05d5\u05b9\u05de\u05b0\u05e8\u05b4\u05d9\u05dd
\nhow do you say __?
\neich om\u2019rim?
\n\u05d0\u05b5\u05d9\u05da \u05d0\u05d5\u05b9\u05de\u05b0\u05e8\u05b4\u05d9\u05dd?
\nthat is to say, in other words
\nk\u2019lomar
\n\u05db\u05b0\u05bc\u05dc\u05d5\u05b9\u05de\u05b7\u05e8
\nHit the Trail!<\/p>\n
Words for Kohanim<\/p>\n
Rishon Leviticus 21:1\u201315<\/p>\n
\u201cADONAI said to Moshe, \u201cSpeak to the cohanim, the sons of Aharon; tell them: \u2018No cohen is to make himself unclean for any of his people who dies, except for his close relatives \u2026\u2019 \u201d \u201d
\n\u2014Lev. 21:1\u20132a<\/p>\n
More than a double standard for leadership, standards of holiness rise as those around the LORD move closer to Him. Kohanim observe higher standards than for laity or Levites, and the Kohen Gadol observes the highest standards of all!<\/p>\n
Perfect holiness means fitting into God\u2019s picture.<\/p>\n
Being sanctified means becoming fit to be with the LORD. In the case of priests, failure to observe priestly commands (e.g., on mourning and marriage) can profane the sanctuary (Lev. 21:6). Kohanim may only mourn the loss of sh\u2019erim (close family relations): mother, father, brother, son, daughter, and virgin sister (Lev. 21:1\u20137; cf. Lev. 21:12). Kohanim can marry only a virgin or the widow of a priest, but not a divorcee or a prostitute (Lev. 21:7).
\nHoly behaviors may sound discriminatory to western ears. But what is kosher (fit) does not carry good or bad connotations in the Semitic world. As in constructing a puzzle, each fit helps to complete the whole!<\/p>\n
?Study Lev. 21:10\u201315. Explain why the Kohen Gadol may not mourn the death of a sh\u2019er (flesh relation). Why does leaving the sanctuary profane it? How does a properly clothed priest on duty radiate God\u2019s holiness to the nation?<\/p>\n
Drawing Near<\/p>\n
Sheni Leviticus 21:16\u201322:16<\/p>\n
\u201cADONAI said to Moshe, \u201cTell Aharon, \u2018None of your descendants who has a defect may approach to offer the bread of his God.\u2019 \u201d \u201d
\n\u2014Leviticus 21:16\u201317<\/p>\n
Blemished priests, as blemished sacrifices, are not permitted to draw near to the altar or minister in the holy place, receiving offerings from the people, either kodshei kodashim (most holy) or even kodashim (holy).<\/p>\n
Drawing near to God requires perfection.<\/p>\n
Blemished priests include the blind, lame, mutilated, broken-limbed, or those with skin, eye, and genital deformities. Anything that mars the perfection (wholeness) of the kohen excludes him from officiating; however, penalties for officiating are relatively light [Munk, p. 260]. In fact, priests with blemishes can eat holy sacrifices.
\nIn contrast, eating holy offerings in a tamei (impure) state\u2014especially knowingly\u2014incurs severe punishment, either mitah bidei shamayim (death by the hand of heaven) or karet (cutting off) (Lev. 22:9). In the case of karet, the kohen is cut off from future altar service. In other words, where a breach of holiness occurs, one strike and you\u2019re out!<\/p>\n
?Read Lev. 21:23 and review Ex. 29:43. Joosten [p. 123] comments, \u201cThe holy presence of the godhead sanctifies the temple, which is therefore called the sanctuary (mikdash).\u201d How can holiness radiate holiness to the sanctuary?<\/p>\n
Gifts for God<\/p>\n
Shlishi Leviticus 22:17\u201333<\/p>\n
\u201cADONAI said to Moshe, \u201cSpeak to Aharon \u2026 \u2018When anyone \u2026 brings his offering \u2026 to ADONAI as a burnt offering \u2026 to be accepted, you must bring a male without defect \u2026\u201d \u201d
\n\u2014Lev. 22:17\u201319<\/p>\n
Voluntary offerings can be neder (a vow, votive offering) or n\u2019davah (a free will, voluntary offering). The neder must be tarn (whole, perfect), without blemish. The n\u2019davah need not be tarn (Lev. 22:23), since it could be sold (not put on the altar) and the proceeds donated to the sanctuary.
\nAs voluntary offerings, these sacrifices can be wholly given to God as an olah (ascent) or shared as sh\u2019lamim (fellowship offerings) among worshippers, kohanim, and God.
\nVows are serious matters that must be wholly fulfilled. One\u2019s word must be kept, and kept perfectly. Any blemish, any imperfection or shortfall, renders the vow unacceptable.<\/p>\n
Vows must be kept perfectly.<\/p>\n
Upon completion of a vow, the offerer\u2019s neder must be an unblemished, male sacrifice from the cattle, sheep, or goats. The adage, \u201cHalf a loaf is better than no loaf at all\u201d does not apply to vows. Better never to vow than to try one\u2019s best and fall short! (Lev. 22:20)<\/p>\n
?Compare the descriptions that render both sacrifices and kohanim unfix for the altar (Lev. 21:18\u201320, 22:22\u201324). List five blemishes common to both kohanim and sacrifices. Explain how priests must be acceptable as living sacrifices.<\/p>\n
Proclaiming Holy Times<\/p>\n
R\u2019vi\u2019i Leviticus 23:1\u201322<\/p>\n
\u201cADONAI said to Moshe, \u201cTell the people of Isra\u2019el: \u2018The designated times of ADONAI which you are to proclaim as holy convocations are my designated times.\u2019 \u201d \u201d
\n\u2014Leviticus 23:1\u20132<\/p>\n
Declare the times as holy and then they become holy\u2014even if said unwittingly or in error [Sifra]. \u201cYou are to proclaim as holy \u2026 my designated times\u201d (Lev. 23:2).<\/p>\n
Proclaim holiness at the appointed times.<\/p>\n
Torah attributes holiness to persons, places, objects, and special times [Levine, p. 257]. L\u2019kiddesh otoh (to sanctify it, to declare it holy) is accomplished through ritual, prayer, and formal declaration.
\nShabbat is the first mo\u2019ed (appointed time). Torah calls the Shabbat day a mikra\u2019ei kodesh (proclamation of holiness), which prohibits m\u2019lach\u2019ah (assigned tasks, work) (Lev. 23:2\u20133). On this day, Shabbat is declared holy, set apart for God.
\nIn temple times, witnesses would report (cf. Lev. 23:1), and then the court would declare the day holy. Even if witnesses acted deceitfully or if the court sanctified the day without witnesses, the declaration would stand\u2014but not if darkness fell before the court could formalize the declaration!<\/p>\n
?Read Lev. 23:11, 16. Explain why the new barley\/wheat is offered mi-mochorat ha-shabbat (on the morrow of the Shabbat). Is the seventh day of Pesach (Lev. 23:8) also the seventh day of counting the omer? Explain why not.<\/p>\n
Time to Repent<\/p>\n
Chamishi Leviticus 23:23\u201332<\/p>\n
\u201cADONAI said to Moshe, \u201cTell the people of Isra\u2019el, \u2018In the seventh month, the first of the month is to be \u2026 a holy convocation announced with blasts on the shofar.\u2019 \u201d \u201d
\n\u2014Leviticus 23:23\u201324<\/p>\n
Sabbaticals predominate the Hebrew calendar. Torah marks the seventh month as zichron t\u2019ru\u2019ah (a reminder by horn-blasting) (Fox, Lev. 23:24, note p. 621). The \u201csh\u2019varim-t\u2019ru\u2019ah\u201d mimics the distressed sigh of a man coming before God\u2019s throne on the day of judgment [R.H. 34a].<\/p>\n
Repentance precedes times of rest and rejoicing.<\/p>\n
Called Rosh haShanah (the Head of the Year), this actual name never appears in Torah. Talmud calls Rosh haShanah the anniversary of the creation of Adam. \u201cOn Rosh haShanah all that comes into the world pass before Him like flocks of sheep\u201d [Mishnah, R.H. 1.2].
\nNine days after Yom T\u2019ruah (the day of horn-blasting) is Yom haKippurim (the day of atonements) (Lev. 23:24, 27). Now called Yom Kippur, the plural (or superlative) use by Torah marks the day when God is favorably predisposed to show the greatest mercy! Thus, Yom T\u2019ruah becomes the day of justice with mercy, and Yom Kippur becomes the day of mercy with justice [Ramban].<\/p>\n
?Read Lev. 23:27\u201330. Why does God require every soul in the nation to afflict itself on the greatest day of mercy? Read 1 Thess. 4:16\u201317. Explain why the rapture could be fulfilled on Yom T\u2019ruah. Relate this to being \u201cborn again.\u201d<\/p>\n
Time to Rejoice<\/p>\n
Shishi Leviticus 23:33\u201334<\/p>\n
\u201cADONAI said to Moshe, \u201cTell the people of Isra\u2019el, \u2018On the fifteenth day of this seventh month is the feast of Sukkot for seven days to ADONAI.\u2019 \u201d \u201d
\n\u2014Leviticus 23:33\u201334<\/p>\n
Proclaim holiness! Cease from all m\u2019lechet avodah (servile work), starting on the full moon, the day that the power of the seventh month peaks. Thus, the time commences for redemption of paradise on earth!<\/p>\n
Sukkot and Sh\u2019mini Atseret mark times of rejoicing in redemption.<\/p>\n
Sukkot (huts, booths) celebrates the final harvest festival. The Promised Land ripens with grapes, olives, dates, figs, pomegranates, wheat, and barley. Harvesting these first-fruits anticipates transforming the Land of Promise into a mini-paradise on earth (Lev. 23:39). Joy of the harvest and the ceasing of servile labor project the hope of re-entering Gan Eden (the Garden of Eden\/Paradise). Offering first-fruits and firstborn cattle redeems not only nations, but even creation itself!
\nSukkot lasts a week, which gives Yisra\u2019el a Shabbat rest in the Land, amidst fruitfulness and joyous celebration. Then commences the last holy day of Torah, Sh\u2019mini Atseret (eighth termination) (Lev. 23:36), the day in which the Torah is fulfilled!<\/p>\n
?Read Num. 29:12\u201334, 35\u201338. Yisra\u2019el sacrifices 70 bulls, one for each nation; then on Sh\u2019mini Atseret, Yisra\u2019el tarries an extra, 8th day, and sacrifices for itself a lone bull. Describe Yisra\u2019el\u2019s priestly intercession among the nations.<\/p>\n
Feasting on Holiness<\/p>\n
Shvi\u2019i Leviticus 24:1\u201323<\/p>\n
\u201cADONAI said to Moshe, \u201cOrder the people of Isra\u2019el to bring you pure oil from crushed olives for the light, to keep lamps burning always.\u201d \u201d
\n\u2014Leviticus 24:1\u20132<\/p>\n
Priests eat holy loaves in the Lord\u2019s Presence in a holy place (Lev. 24:9). The kohanim must nurture a desire for holiness, a desire beyond eating good food in a godly place. Man is created to fellowship with His Creator and enjoy Him forever!<\/p>\n
Taste and see that holiness is delightful!<\/p>\n
God commands Yisra\u2019el to supply pure oil which gives a pure light to the tabernacle. His command extends across the generations and sets apart Yisra\u2019el as a pure and holy light to the nations!
\nThe lightly pressed olives are crushed merely by their own weight, as brimming baskets are stacked high. Impurities would darken this oil and cause the light to flicker, but pure oil casts a pure light in the holy place.
\nThe kohanim arrange lampwicks, bread, and even frankincense to be burned as a fire offering unto the LORD (Lev. 24:2, 7). In this holy place, the ritually pure eat the holy loaves, called kodesh kodashim (especially holy) (Lev. 23:4\u20138), under the watchful gaze of the LORD.<\/p>\n
?Read 1 Sam. 21:2\u20136 (3\u20137 \u05ea\u05e0\u05f4\u05da), cf. Mt. 12:1\u20138. Did David eat kodesh kodashim in a holy place? Verify whether or not David and his men were ritually pure when they ate the bread. How could the kohen give David consecrated bread?<\/p>\n
Keeping the Camp Pure<\/p>\n
Maftir Leviticus 24:21\u201323<\/p>\n
\u201cSo Moshe spoke to the people of Isra\u2019el, and they took the man who had cursed outside the camp and stoned him to death. Thus the people of Isra\u2019el did as ADONAI had ordered Moshe.\u201d
\n\u2014Leviticus 24:23<\/p>\n
Moshe consults God in the first matter to be clarified by God Himself (Lev. 24:10\u201312). God decrees death to the ger (sojourner) who blasphemed His name (Lev. 24:13\u201314).<\/p>\n
Keep the holy within and the unholy without.<\/p>\n
According to Torah, anyone who curses God shall bear his sin (Lev. 24:15\u201316). Rules for stoning require s\u2019michah (laying on of hands), a ceremony in which witnesses identify the executed as bearing his own sin. The entire community responds to the divine decree by casting stones in immediate obedience, ka\u2019asher tsivah ADONAI et Moshe (exactly as the LORD commanded Moshe) (Lev. 24:23).
\nPunishing the ger establishes the fact that there is one law for the citizen and the resident alien alike (Lev. 24:22). Carrying out the punishment keeps the camp pure. Punishment not only removes the accursed one from the camp (Lev. 24:14, 23), but it also brings together the entire community to sanctify God\u2019s name.<\/p>\n
?Read Jn. 8:2\u20137, cf. Lev. 24:14. Torah-teachers confront Yeshua and ask for a ruling on stoning a woman caught in the act of adultery. Did Yeshua\u2019s response address the witnesses as conspirators or adulterers? Defend your answer.<\/p>\n
Meanderings<\/p>\n
Holy Living<\/p>\n
Haftarah Ezekiel 44:15\u201331<\/p>\n
\u201cThe cohanim are not to eat anything, bird or animal, that dies naturally or is torn to death.\u201d
\n\u2014Ezekiel 44:31<\/p>\n
The most holy must stay most holy by living most holy lives. Kohanim teach the people to separate the kodesh (holy) from the chol (common) and the tamei (impure) from the tahor (pure).<\/p>\n
Kohanim live pure and holy lives before the LORD.<\/p>\n
The kohanim must set the example that they impart to others. Priests are to reserve the fat and blood from all sacrifices for the LORD alone (Ez. 44:15). They must wear consecrated linens when in the holy place (Ez. 44:18). In fact, they must keep the linens in the holy place, lest the garments touch the people and consecrate them with holiness (Ez. 44:19). Nor can kohanim drink wine when on duty (Ez. 44:21).
\nThey must marry consecrated women, whether virgins or widows of priests (Ez. 44:22). Kohanim who eat in the holy Presence of God must eat foods that are not only kosher, but also untouched by impure hands (Ez. 44:29\u201331). In short, the priests live lives completely saturated by holiness.<\/p>\n
?Read Ez. 44:30. Explain how giving holy gifts to the priests culminates in blessings bestowed on the house of the one who gives. How is holiness spread to the nation? How is Yisra\u2019el sanctified by sanctifying her kohanim?<\/p>\n
Feasting at God\u2019s Banquet<\/p>\n
B\u2019rit Chadashah Luke 14:12\u201324<\/p>\n
\u201cI tell you, not one of those who were invited will get a taste of my banquet!\u201d
\n\u2014Luke 14:24<\/p>\n
The parable of the great supper describes a grand banquet in the making. Formal invitations are sent and implicitly accepted.<\/p>\n
All who respond can eat at God\u2019s house.<\/p>\n
Afterward, extensive preparations are completed. The host sends his servant to inform the invitees, who then respond with refusals that needed to have been communicated before preparations began (Lk. 14:16\u201320). Understandably, these tardy excuses enrage the host, who suddenly faces the embarrassment of vacant seats. He invites new guests: the poor, crippled, lame, and blind (Lk. 14:13, 21). Empty spaces remain, so invitations are extended a third time!
\nNow the servant goes to the highways outside where the ger (resident alien) travels, and to the hedges where beggars search for food left in the corners of the vineyard (Lk. 14:23). The servant urges even strangers to attend, for the host insists on a full house for supper. Most certainly, the house will be filled!<\/p>\n
?Review Lk. 14:13\u201314, 21, 23\u201324. Talmud says that priests who are poor, crippled, lame, or blind can eat kodashim, as can the ger of a priestly household. Explain the implications for believer-priests invited to feast at Yeshua\u2019s house.<\/p>\n
Oasis<\/p>\n
Conclusion and Personal Application<\/p>\n
Talk Your Walk \u2026<\/p>\n
EMOR (say!) to the kohanim, \u2018Be holy!\u2019 and lead the people, by example, to draw near to God. Priests are subject to higher standards, because they live in close proximity to the manifest Presence of the living God.<\/p>\n
Priests set the tone for a holy nation.<\/p>\n
Priests\u2019 lives must be wholesome. The kohanim must be properly clothed and ritually pure in order to minister before the LORD. They represent the nation when they kindle the light and start the day with the daily offering, a heartfelt gift for God. The priest who offers an unblemished sacrifice must himself be a living, unblemished sacrifice. Priestly fellowship with God sets the standards for the nation. A holy priesthood leads a nation to live as a mamlechet kohanim v\u2019goy kadosh (kingdom of priests and a holy nation). In this way, the priests call all Yisra\u2019el to a holy lifestyle.
\nKeeping one\u2019s word characterizes a holy camp. Eating in a state of ritual purity characterizes the call to fellowship in the Presence of the living God. Proclaiming holy times through ritual, prayer, and formal declaration sanctifies the seasons. It sets a pattern for repentance and purity to be followed by seasons of rejoicing and fruitfulness in the camp and, eventually, in the Land God swore to give to the patriarchs and their ancestors. God is holy, and those who desire to live in His Presence must learn to live holy lives.<\/p>\n
\u2026 Walk Your Talk<\/p>\n
The psalmist proclaims, \u201cTaste and see that the LORD is good\u201d (Ps. 34:8 (9 \u05ea\u05e0\u05f4\u05da)). Cultivating a taste for holiness could be the greatest calling given to man! Those who are holy draw near to God. \u201cThe effectual fervent prayer of a righteous man availeth much\u201d (James 5:16b, KJV). Do you draw near to God? Would your ministry be more effective if your fervency burned hot for God? Is holiness the fire that fuels your prayer? Is holiness your heart\u2019s desire?<\/p>\n
You are called to be a living sacrifice.<\/p>\n
We must take seriously the truth that believers in covenant with Yeshua have tasted that the LORD is good (1 Pet. 2:3). God Himself is building up believers as kohanim set apart to offer spiritual sacrifices that are acceptable to God (1 Pet. 2:5). Messiah has modeled priestly behavior, and He calls all believers to follow His priestly example! Remember that firstborns were once the priests of their households, before the Levites inherited the priesthood on behalf of the nation. Now, believers follow Messiah in faith to become firstborns from the dead. The journey begins spiritually when you present yourself as a holy and living sacrifice. The priestly calling starts there! How are you called to sacrifice?<\/p>\n
Shabbat Shalom!<\/p>\n
\u05d1\u05d4\u05e8, on Mount Sinai,
\nthe LORD God did talk
\nto Moshe
\nabout how the people should walk.
\n\u201cCount years up to seven,
\nthen plant not a stalk.
\nFor the land needs to rest.
\nHave faith and don\u2019t balk!<\/p>\n
\u201cYou\u2019re resident aliens
\nliving with Me.
\nThe land is all Mine!
\nAnd on Jubilee,
\nwhatever was sold gets redeemed.
\nWhoopee!
\nHebrew slaves go free
\nand proclaim liberty!\u201d<\/p>\n
Walk B\u2019HAR!
\n25:1\u201326:2<\/p>\n
\u05d1\u05d4\u05e8
\nOn the Mount<\/p>\n
TORAH\u2014Leviticus 25:1\u201326:2
\n1st Sabbatical on the Mount\u2014Leviticus 25:1\u20132
\n2nd Jubilee\u2014Leviticus 25:14\u201315
\n3rd Dwelling Securely\u2014Leviticus 25:19
\n4th Redeeming the Land\u2014Leviticus 25:25
\n5th Redeeming Households\u2014Leviticus 25:29
\n6th Redeeming the Unhoused\u2014Leviticus 25:39\u201340
\n7th Redeeming All Yisra\u2019el\u2014Leviticus 25:47\u201348
\nMaftir Dwelling With God\u2014Leviticus 26:2<\/p>\n
HAFTARAH\u2014Jeremiah 32:6\u201327
\nKinsman Redeemer\u2014Jeremiah 32:27<\/p>\n
B\u2019RIT CHADASHAH\u2014Luke 4:16\u201321
\nLiberty Proclaimed!\u2014Luke 4:21<\/p>\n
On Mount Sinai, Holiness Rules<\/p>\n
Hiker\u2019s Log<\/p>\n
Cumulative Summary and Overview<\/p>\n
Looking Back<\/p>\n
VAYIKRA ADONAI (and the Lord called) Moshe to come near to the Tent of Meeting, saying: TSAV (command!) the kohanim to keep the camp pure. Kohanim must be cleansed, clothed, and elevated to a ritually pure and holy life. The LORD and His holiness must be the desire of the priest!
\nConsecrated for seven days, the priests enter the holy sphere with care and represent the nation ba-yom ha-SH\u2019MINI (on the eighth day). But Nadav and Avihu err, kindling the wrath of God.
\nThe impure and the holy cannot co-exist in the same space. A woman who TAZRIA (bears seed) must wait to approach the altar. The M\u2019TSORA (infected one) is barred!
\nACHAREI MOT (after the death), the holy place needs cleansing from the pollution of Aharon\u2019s fallen sons. God limits entry into the Holy of Holies to once each year, and that time only to cleanse the nation of sins that pile up on the altar and threaten to drive God from the camp.
\nK\u2019DOSHIM (holy ones), you are to become like the Holy One of Yisra\u2019el in all your actions. Live in covenant with God as a kingdom of priests and a holy nation.
\nGod further instructs Moshe: EMOR (say!) to the priests that holy standards increase for those who live in closest proximity to God. Perfect holiness means fitting into God\u2019s picture and using ritual procedures to maintain purity. Holy times must be proclaimed, and the entire camp must be purified yearly.
\nThe drive toward holiness, so natural B\u2019HAR Sinai (on Mt. Sinai), must continue to characterize the ways of daily life. Holiness must be grounded in the institutions and in the people who live in the communal sphere of the Holy One Himself. Only a holy nation can abide in proximity to a holy God \u2026<\/p>\n
VAYIKRA\u2014and He called Moshe and the nation to draw near, saying, TSAV the kohanim to keep the camp holy.
\nRaise them up on day SH\u2019MINI.<\/p>\n
The woman who TAZRIA must wait to re-enter the camp.
\nThe M\u2019TSORA is barred.
\nACHAREI MOT of his sons, even Aharon must approach with care.<\/p>\n
We all are called to keep the commands and be K\u2019DOSHIM.
\nThe Lord tells Moshe, EMOR, say to the priests, maintain high standards for a holy God
\nB\u2019HAR\u2014on the Mount!<\/p>\n
In B\u2019HAR \u2026
\nThe Key People is Moshe (Moses).
\nThe Scene is the tabernacle, in the wilderness of Sinai.
\nMain Events include instructions upon entering the Land, to take Shabbat, leave fields fallow the seventh year, and observe Jubilee the fiftieth year by returning all property to original owners; special guidelines for a relative or the poor person himself to redeem what was sold; houses in walled cities redeemable only the first year; houses redeemable by Levites at any time; no usury; no harsh treatment for hired servants; Israelites selling themselves to strangers redeemable or set free at Jubilee; children of Yisra\u2019el as God\u2019s own servants; no idols; and commands to keep Shabbat and revere the sanctuary.<\/p>\n
The Trail Ahead<\/p>\n
Compass Work<\/p>\n
Orientation and Word Study<\/p>\n
The Path<\/p>\n
\u05e8
\n\u05d4\u05b7
\n\u05d1\u05b0\u05bc
\nletter:
\nreish
\nhay
\nbet
\nsound:
\nR
\nHa
\nB\u2019<\/p>\n
on Mount = B\u2019HAR = \u05d1\u05d4\u05e8<\/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
\non Mt. Sinai,
\nb\u2019Har Sinai
\n\u05d1\u05b0\u05bc\u05d4\u05b7\u05e8 \u05e1\u05b4\u05d9\u05e0\u05b7\u05d9
\nsaying, speak
\nlemor daber
\n\u05dc\u05b5\u05d0\u05de\u05b9\u05e8\u05c3 \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
\n& you shall say to them
\nv\u2019amarta alehem
\n\u05d5\u05b0\u05d0\u05b8\u05de\u05b7\u05e8\u05b0\u05ea\u05bc \u05d0\u05b2\u05dc\u05b5\u05d4\u05b6\u05dd
\nthat you will enter
\nki tavo\u2019oo
\n\u05db\u05b4\u05bc\u05d9 \u05ea\u05b8\u05d1\u05b9\u05d0\u05d5\u05bc
\ninto the land that
\nel ha-arets asher
\n\u05d0\u05b6\u05dc\u05be\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8
\nI am giving to you-all,
\nAni noten lachem
\n\u05d0\u05b2\u05e0\u05b4\u05d9 \u05e0\u05b9\u05ea\u05b5\u05df \u05dc\u05b8\u05db\u05b6\u05dd
\n& will \u2018Sabbath\u2019 the land
\nv\u2019shav\u2019tah ha-arets
\n\u05d5\u05b0\u05e9\u05b8\u05c1\u05d1\u05b0\u05ea\u05b8\u05d4 \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5
\na Sabbath to the LORD
\nshabbat la-ADONAI
\n\u05e9\u05b7\u05c1\u05d1\u05b8\u05bc\u05ea \u05dc\u05b7\u05d9\u05d4\u05b9\u05d5\u05b8\u05d4\u05c3
\n\u2014Leviticus 25:1\u20132<\/p>\n
Related Words<\/p>\n
mountain
\nhar
\n\u05d4\u05b7\u05e8
\nMt. Sinai
\nHar Sinai
\n\u05d4\u05b7\u05e8 \u05e1\u05b4\u05d9\u05e0\u05b7\u05d9
\nMt. Zion
\nHar Tsion
\n\u05d4\u05b7\u05e8 \u05e6\u05b4\u05d9\u05d5\u05b9\u05df
\nMt. of Olives
\nHar Zeitim
\n\u05d4\u05b7\u05e8 \u05d6\u05b5\u05d9\u05ea\u05b4\u05d9\u05dd
\nvolcano (mt. of fire)
\nhar esh
\n\u05d4\u05b7\u05e8 \u05d0\u05b5\u05e9\u05c1
\nmighty men (mountains of the world)
\nharei olam
\n\u05d4\u05b7\u05e8\u05b5\u05d9 \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd
\nhow beautiful upon the mountains (Is. 52:7)
\nmah navu al-he-harim
\n\u05de\u05b7\u05d4\u05be\u05e0\u05b8\u05bc\u05d0\u05d5\u05d5\u05bc \u05e2\u05b7\u05dc\u05be\u05d4\u05b6\u05d4\u05b8\u05e8\u05b4\u05d9\u05dd
\nHit the Trail!<\/p>\n
Sabbatical on the Mount<\/p>\n
Rishon Leviticus 25:1\u201313<\/p>\n
\u201cADONAI spoke to Moshe on Mount Sinai; he said, \u201cTell the people of Isra\u2019el, \u2018When you enter the land I am giving you, the land itself is to observe a Shabbat rest for ADONAI.\u2019 \u201d \u201d
\n\u2014Leviticus 25:1\u20132<\/p>\n
Sh\u2019mittah (release on sabbatical year) is compared to Shabbat among the festivals of Torah. Sh\u2019mittah celebrates God\u2019s ownership over the Land, and it mandates shavtah la\u2019aretz (Sabbath-ceasing for the Land).<\/p>\n
Let the Land rest every seventh year.<\/p>\n
Ceasing requires prohibitions on sowing, pruning, reaping, gathering, and selling produce for profit, every seventh year (Lev. 25:2\u20137, Ex. 23:10\u201311, Dt. 15:1\u20133). Sh\u2019mittah applies the concept of the Nazirite vow to the Land: the \u201caftergrowth\u201d of harvest is left growing like the unkempt hair of a Nazirite (Num. 6:5); the grapes of nazir (consecrated) vines are not gathered; and, Sabbath-ceasing means no m\u2019lachah (assigned tasks)! Sh\u2019mittah affirms that God owns the Land.
\nDebtors go free in the Sh\u2019mittah year. Households celebrate equality: servants, hired hands, resident aliens, foreigners, flocks, and even wild beasts share together in eating the produce that comes up on its own (Lev. 25:6\u20137).<\/p>\n
?Read Lev. 25:10\u201313. Compare\/contrast Sh\u2019mittah with Yovel (Homebringing). Avot 5:9 says that failure to observe Sh\u2019mittah or Yovel causes exile. How can disrespect for God\u2019s ownership of the Land cause exile for Yisra\u2019el?<\/p>\n
Jubilee<\/p>\n
Sheni Leviticus 25:14\u201318<\/p>\n
\u201cIf you sell anything to your neighbor or buy anything from him, neither of you is to exploit the other. Rather, you are to take into account the number of years after the yovel \u2026\u201d
\n\u2014Lev. 25:14\u201315<\/p>\n
Sanctify the fiftieth year! Proclaim d\u2019ror (liberty!) for all inhabitants (Lev. 25:10), every man to his clan and every clan to its land! All Hebrew slaves go free, even those with pierced ears who refuse their freedom!<\/p>\n
Proclaim liberty for all!<\/p>\n
This segment cautions against trying to sell land in perpetuity (Lev. 25:14, 17). The LORD owns all the Land! Labor and crop yields can be sold, but not land. Since fields revert to the ancestral owners every fifty years, the selling price of Land diminishes each year. The year before Jubilee, the price of Land is not even one year\u2019s harvest (Lev. 25:16).
\nYovel (Jubilee, Homebringing) creates a constructive tension between capitalism (which rewards owners of capital and land) and communism (which accords equal status to all). Yovel eliminates oppression across generations. Every fifty years, clans receive back their original territories, including all improvements to their holdings.<\/p>\n
?Read Lev. 25:9. Explain why the shofar sounds, inaugurating the Yovel, on Yom Kippur. Why is the tenth day of the seventh month the perfect occasion for starting the Yovel? Why should purity precede liberty and rejoicing?<\/p>\n
Dwelling Securely<\/p>\n
Shlishi Leviticus 25:19\u201324<\/p>\n
\u201cThe land will yield its produce, you will eat until you have enough, and you will live there securely.\u201d
\n\u2014Leviticus 25:19<\/p>\n
Security comes from living in God\u2019s Presence on God\u2019s Land. Yisra\u2019el must never forget her status as gerim v\u2019toshavim (sojourners and resident-settlers), set free by God and granted asylum on sanctuary land (Lev. 25:23).<\/p>\n
Those who keep Sh\u2019mittah will prosper in the Land.<\/p>\n
God\u2019s covenant stipulates that Yisra\u2019el will prosper and dwell securely in the Land. The nation must obey Torah, including the chukim (statutes governing agriculture) and mishpatim (ordinances governing the release of slaves and ancestral lands) [Ramban, Lev. 25:18]. Sh\u2019mittah (release on sabbatical year) guarantees God\u2019s miraculous provision of a triple harvest from the sixth year\u2019s plantings (Lev. 25:21). Such a guarantee flies in the face of human logic!
\nFor this reason, Torah classifies agricultural requirements as chukim (statutes), not as mitzvot (commands) or mishpatim (ordinances) which are based on rationality or logic. Clearly, dwelling securely in the Land demands radical faith!<\/p>\n
?How does God\u2019s ownership of the Land (Lev. 25:23; Ex. 15:17; Is. 14:2, 25; Jer. 2:7; Ez. 36:5, 38:16; Hos. 9:3; Ps. 10:15 (16 \u05ea\u05e0\u05f4\u05da), 85:1 (2 \u05ea\u05e0\u05f4\u05da)) transform your understanding of the parable of the wicked vinedressers (Mt. 21:33\u201346)?<\/p>\n
Redeeming the Land<\/p>\n
R\u2019vi\u2019i Leviticus 25:25\u201328<\/p>\n
\u201cThat is, if one of you becomes poor and sells some of his property, his next-of-kin can come and buy back what his relative sold.\u201d
\n\u2014Leviticus 25:25<\/p>\n
Failure to observe the covenant sets Yisra\u2019el on a spiritual path that leads back to slavery in Egypt.<\/p>\n
Torah requires next-of-kin to redeem ancestral lands.<\/p>\n
The descent spirals from loss of moveable property (Lev. 25:14) to the forced sale of ancestral lands (Lev. 25:25\u201328), loss of one\u2019s house (vv. 29\u201331), debt (v. 36), servanthood (v. 39), and selling oneself to a non-Jew whose family serves idols [v. 47, Rashi].
\nAn Israelite must be impoverished before Torah permits him to sell ancestral lands. The principle that God owns all Land immediately obligates relatives of the impoverished to redeem the sold property.
\nKinsman redeemers can purchase back property even against the will of the buyer, after a two-year waiting period [Rashi; Kidd. 21]. But if no one pays the price of redemption, then at Yovel (Homebringing), the shofar proclaims, \u201cEvery man to his clan, and every clan to its Land!\u201d<\/p>\n
?Read Roman 11:25\u201327. Notice that God sent Messiah only after Yisra\u2019el had descended into spiritual bondage to an idolatrous empire. What does Messiah do, as kinsman redeemer, when he comes to take away Yisra\u2019el\u2019s sins?<\/p>\n
Redeeming Households<\/p>\n
Chamishi Leviticus 25:29\u201338<\/p>\n
\u201cIf someone sells a dwelling in a walled city, he has one year after the date of sale in which to redeem it. For a full year he will have the right of redemption \u2026\u201d
\n\u2014Leviticus 25:29<\/p>\n
Three kinds of houses are described in this segment: the beit moshav (residential house) in a walled city; the beit ha-chatser (village house) in an unwalled city; and the house of a Levite.<\/p>\n
God calls kinsmen to redeem households from the cycle of poverty.<\/p>\n
The beit moshav refers to commercial areas and artisan shops residing in fortified cities (Lev. 25:24\u201330). If these houses are sold, kinsmen have up to a year to redeem them; or they are lost in perpetuity.
\nThe beit ha-chatser describes a village house located on farm land, surrounded by open spaces (Lev. 25:31). Kinsmen must redeem these houses, or else the impoverished must wait for Yovel (Homebringing).Farms consecrated to the sanctuary must be redeemed or pass to the kohanim (Lev. 27:20\u201321).
\nThus, only houses in Levitical cities possess a heritage that can never be lost. The g\u2019ulat olam (redemption right for the ages) assures permanent housing for those who are consecrated to the LORD.<\/p>\n
?Torah depicts ger toshavim (resident-settlers) as gentiles who settle on sanctuary lands and refrain from idolatry, but still eat unkosher food [Rashi]. Read Lev. 25:35, Acts 15:19\u201320. Are New Covenant priests ger toshavim? Explain.<\/p>\n
Redeeming the Unhoused<\/p>\n
Shishi Leviticus 25:39\u201346<\/p>\n
\u201cIf a member of your people has become poor among you and sells himself to you, do not make him do the work of a slave. Rather \u2026 treat him like an employee or a tenant \u2026\u201d
\n\u2014Lev. 25:39\u201340<\/p>\n
Those who lose houses and incur debts must not lose status as citizens in God\u2019s household. Rather, Torah requires that an indentured Israelite be treated as an employee, a hired hand or a ger toshav (resident-settler) [Fox, p. 633].<\/p>\n
Do not degrade those who lose their houses.<\/p>\n
Torah discourages oppression (Lev. 25:38). Talmud adds, \u201cOne who buys himself a slave buys himself a master\u201d [Kidd. 75a]. Degrading tasks must not be assigned, but rather natural capacities must be employed, whether skilled work fitting a hired hand or field labor fitting a toshav (settler). In any event, at Yovel (Homebringing), the Jewish servant must go free, along with his household (Lev. 25:40\u201341).
\nOne might ask why, then, does the alien slave not have similar rights (Lev. 25:44\u201346). Here, the analog reflects donation of houses to the sanctuary. As the kohanim have holy status within Yisra\u2019el, so now Yisra\u2019el has collective status as holy among the nations!<\/p>\n
?Study Acts 2:42\u201347. Explain how the New Covenant believers first treated those in their midst who were indebted or homeless. Explain how the Ruach rewarded kinsmen redeemers for setting free the impoverished brethren.<\/p>\n
Redeeming All Yisra\u2019el<\/p>\n
Shvi\u2019i Leviticus 25:47\u201326:2<\/p>\n
\u201cIf a foreigner living among you has grown rich, and a member of your people has become poor and sells himself to this foreigner \u2026 he may be redeemed after he has been sold \u2026\u201d
\n\u2014Lev. 25:47\u201348<\/p>\n
The case in which an impoverished Israelite sells himself to a ger (resident alien) or to an eker (offshoot) of the ger\u2019s clan is the grimmest circumstance of all (Lev. 25:47).<\/p>\n
Torah prohibits enslaving its citizens forever.<\/p>\n
Despite this degradation, one\u2019s right to mercy is not forfeited! Kinsmen must redeem or await Yovel (Jubilee, Homebringing), as in all other cases (Lev. 25:25\u201328, 35\u201338, 39\u201343, 47\u201355). Thus, the prosperous ger living in community must obey a rule that disadvantages himself. Because he lives near God\u2019s dwelling, the unconverted ger must observe all prohibitions (Lev. 25:53; 26:1), out of fear of defiling the Land and sanctuary of God. Neither idolatry, nor perpetual ownership of Land or God\u2019s chosen, is tolerated in God\u2019s House.
\nTorah mandates that every Israelite in God\u2019s house regain liberty and property. In fact, at Yovel, even the Israelite slave, who pierces his ear and chooses bondage, must go free!<\/p>\n
?Review Lev. 25:44\u201346. Hebrew servants must go free at Jubilee, but the gerim can be enslaved for life. Is this a double standard? What is the sense of mandating prohibitions for the ger, but not performative (positive) commands?<\/p>\n
Dwelling with God<\/p>\n
Maftir Leviticus 25:55\u201326:2<\/p>\n
\u201cKeep my Shabbats, and revere my sanctuary; I am ADONAI.\u201d
\n\u2014Leviticus 26:2<\/p>\n
Dwelling with God requires the nation, both Yisra\u2019el and ger, to adopt a holy lifestyle, for \u201cI, ADONAI your God, am holy\u201d (Lev. 19:2; cf. Lev. 18:30c, 19:3c, 19:4c, 25:55c, 26:1c, 2c).<\/p>\n
A holy God calls a holy people to radiate holiness.<\/p>\n
Holiness must touch every area of life. This maftir functions as a grand conclusion for the second half of the book. Yisra\u2019el must, above all, resist idolatry and the path of descent leading to Egypt (Lev. 25:55, cf. v. 47). In addition, she must keep Shabbats and remain on the holy path of ascent, including observing Sh\u2019mittah and Yovel (Lev. 26:1) and approaching with reverence God\u2019s holy dwelling (Lev. 26:2).
\nIn the broadest sense, God\u2019s call for Moshe and the nation to draw near to Him as a mamlechet kohanim and goy kadosh (kingdom of priests and a holy nation) reaches its summit. B\u2019HAR Sinai (on Mount Sinai), God separates the nation to be holy to Him and to radiate holiness to the nations!<\/p>\n
?Review the maftir. Ramban says that the maftir summarizes the holy times of the nation. Relate the avoidance of idolatry to Pesach, keeping Shabbats to Shavu\u2019ot, and holding-in-awe God\u2019s dwelling to Sukkot and Sh\u2019mini Atseret.<\/p>\n
Meanderings<\/p>\n
Kinsmen Redeemer<\/p>\n
Haftarah Jeremiah 32:6\u201327<\/p>\n
\u201cLook, I am Adonai, the God of every living creature; is there anything too hard for me?\u201d
\n\u2014Jeremiah 32:27<\/p>\n
While imprisoned and during the siege of Y\u2019rushalayim, Yirm\u2019yahu (Jeremiah) hears the word of God\u2014to redeem the property of his indebted kinsman, Chanam\u2019el (Favor of God). Yet exile is prophesied for the next seventy years! (2 Chr. 36:21)<\/p>\n
Yisra\u2019el fails to keep Sh\u2019mittah and reaps captivity.<\/p>\n
The Land must rest under God\u2019s ownership, since the 70 Sh\u2019mittot (sabbatical years\/release) have yet to be kept. Only then will God show mercy and return His captive people to the Land (Jer. 29:10).
\nAccordingly, God instructs Yirm\u2019yahu to pay silver and write a deed of purchase to redeem the ancestral plot. Yirm\u2019yahu deposits the legal document of redemption into long-term storage as a sign that the sons of Yisra\u2019el will again return to buy and sell in the Land.
\nGod leaves His people with an unfailing hope. His mercy never fails\u2014even when exile and enslavement engulf His people, in a land where gentiles worship idols.<\/p>\n
?Review Lev. 25:25, cf. Lev. 25:47\u201348, 54\u201355. Explain God\u2019s mercy to redeem the Land as a sign that loss of the Temple and the nation\u2019s exile is temporary. Can the millennium be based on 1000 Sh\u2019mittah years owed to God? Explain.<\/p>\n
Liberty Proclaimed!<\/p>\n
B\u2019rit Chadashah Luke 4:16\u201321<\/p>\n
\u201cHe started to speak to them: \u201cToday, as you heard it read, this passage of the Tanakh was fulfilled!\u201d \u201d
\n\u2014Luke 4:21<\/p>\n
It is one thing to proclaim liberty (Lev. 25:10). Any prophet can proclaim liberty. It is quite another thing to authorize release. Only the Deliverer can set free the captives. This is a role reserved exclusively for the Messiah.<\/p>\n
Messiah proclaims Yovel as the year of release.<\/p>\n
Yeshua preached good news for the poor, release for the captives, sight for the blind, and liberty for the oppressed (Lk. 4:18, quoting Is. 61:1). He also proclaimed Yovel (Homebringing), \u201ca year of the favor of ADONAI\u201d (Lk. 4:19a, Is. 61:2a). Then, closing the haftarah scroll and with all eyes fixed on him, Yeshua told those at the Natzeret synagogue, \u201cToday, as you heard it read, this passage of the Tanakh was fulfilled!\u201d (Lk. 4:21).
\nBut the Deliverer did not please the crowd by granting sight to the many. When he refused, the people of his home town tried to lynch him by hurling him from \u201cthe brow of the mountain\u201d [Bock, p. 419 on Lk. 4:29].<\/p>\n
?Read Romans 11:25\u201327. The Redeemer\/Deliverer refers to one who can liberate the nation front foreign oppression. Study Is. 61:2b. Explain why Yeshua halted his reading in mid-verse. Why would this anger the people of Natzeret?<\/p>\n
Oasis<\/p>\n
Conclusion and Personal Application<\/p>\n
Talk Your Walk \u2026<\/p>\n
Moshe spends forty days completely alone with the LORD B\u2019HAR (on the Mount). There, God speaks! Moshe receives instructions designed to guide the children of Yisra\u2019el to ascend in holiness and rest with God in the high places.<\/p>\n
On the Mount, God calls man to rest with Him.<\/p>\n
God owns the Land. Sh\u2019mittah (release on sabbatical year) requires that the Land rest every seventh year from sowing, pruning, gathering, harvesting, and commerce. During the Sh\u2019mittah, men, women, children, hired hands, servants, sojourners, foreigners, domesticated animals, and even wild beasts have rights to the produce.
\nYovel (Jubilee, Homebringing) follows immediately after the seventh Sh\u2019mittah year. At Yom Kippur, the shofar proclaims liberation, all slaves go free, and all Land reverts to its original owners. The Jubilee assures new beginnings for families, clans, and the impoverished. Such legislation promises fruitfulness and security from famine, plagues, and enemies.
\nIn addition, since God has acquired His people by bringing them out of Egypt, no one else can own them in perpetuity. Thus, God and His people rest together and make the Land a fruitful paradise. In this context, Sh\u2019mittah and the Yovel point to restoring Gan Eden and man\u2019s call to rest with God!<\/p>\n
\u2026 Walk Your Talk<\/p>\n
Romans 6:22 says, \u201cHowever, now, freed from sin and enslaved to God, you do get the benefit\u2014it consists in being made holy, set apart for God, and its end result is eternal life.\u201d Messianic believers celebrate their redemption from Egypt and their redemption from sin and death by being enslaved to God. In both instances, redemption means servanthood to God.
\nMoshe walked the path of holiness from the sacred ground near the burning bush to the cloud-enshrouded summit of Mount Sinai. There, God called Moshe to spend forty days without food or drink, in the glory of His presence. Moshe\u2019s entire life prepared him for this moment.<\/p>\n
Prepare to enter the holy Presence of God.<\/p>\n
God also calls you out of this world, to ascend into His Presence. Your entire life prepares you for that moment. Study your life. How can you integrate sabbatical rest into your lifestyle? How can you prepare to rule with Him at the millennium? \u201cBlessed and holy is anyone who has a part in the first resurrection\u201d (Rev. 20:6). Will you be there?<\/p>\n
Shabbat Shalom!<\/p>\n
\u05d1\u05d7\u05e7\u05ea\u05d9\u2014in My statutes,
\nbe strong.
\nStay holy to Me,
\nthat means all day long!
\nIf you harden your hearts
\nand do what is wrong,
\nyou\u2019ll lose all the land
\nand be sad, with no song.<\/p>\n
So mend your hearts,
\nwalk closely with Me.
\nObey My statutes,
\nlive merrily.
\nLet your heart praise God.
\nSay, \u201cGreat is He!\u201d
\nWith your head held high,
\nwalk holy and free!<\/p>\n
Walk B\u2019CHUKOTAI!
\n26:3\u201327:34<\/p>\n
\u05d1\u05d7\u05e7\u05ea\u05d9
\nIn My statutes<\/p>\n
TORAH\u2014Leviticus 26:3\u201327:34
\n1st Walk\u2014Leviticus 26:3\u20134
\n2nd Security\u2014Leviticus 26:6
\n3rd Surplus\u2014Leviticus 26:10
\n4th Value\u2014Leviticus 27:1\u20133
\n5th Ancestral Fields\u2014Leviticus 27:16
\n6th Purchased Fields\u2014Leviticus 27:22\u201323
\n7th Not Redeemable\u2014Leviticus 27:29
\nMaftir Concluding Statement\u2014Leviticus 27:34<\/p>\n
HAFTARAH\u2014Jeremiah 16:19\u201317:14
\nWitness to the Nations\u2014Jeremiah 17:14<\/p>\n
B\u2019RIT CHADASHAH\u2014Matthew 22:1\u201314
\nElection\u2014Matthew 22:14<\/p>\n
In My Statutes Is the Path of Blessing<\/p>\n
Hiker\u2019s Log<\/p>\n
Cumulative Summary and Overview<\/p>\n
Looking Back<\/p>\n
VAYIKRA ADONAI (and the LORD called) Moshe to come near to the Tent of Meeting, saying: TSAV (command!) the kohanim to keep the camp pure. Consecration elevates the priests to lead a ritually pure and holy life in close proximity to God.
\nThen ba-yom ha-SH\u2019MINI (on the eighth day), the kohanim begin their service. But Nadav and Avihu die, contaminating the holy place. Their unauthorized entry kindles the wrath of God. In like manner, a woman who TAZRIA (bears seed) must wait after childbirth before she approaches the altar. Unless healed by God, the M\u2019TSORA (infected one) remains barred forever!
\nACHAREI MOT (after the death), the holy place needs cleansing from pollution. God limits entry into the Holy of Holies. Only on Yom Kippur may the Kohen Gadol (High Priest), properly clothed and anointed, enter to cleanse the nation of sins piled up on the altar and threatening to drive God from the camp. God tells Moshe to say: K\u2019DOSHIM (holy ones), become like the Holy One of Yisra\u2019el in all your actions. You are born in the Land, commanded not to eat forbidden fruits, and called to covenant as a kingdom of priests and a holy nation.
\nFurthermore, EMOR (say!) to the priests that standards for holiness increase for those living in proximity to God. Perfect holiness means fitting into God\u2019s picture and observing ritual procedures to maintain the camp\u2019s purity. Holy days must be proclaimed at Torah-appointed times.
\nThe struggle for holiness, so easily observed B\u2019HAR (on the Mount), must characterize life in society. Yisra\u2019el\u2019s institutions and people must be grounded on holiness. Only a holy nation can abide in proximity to a holy God.
\nWhat a promise! God will reward covenant obedience \u201cB\u2019CHUKOTAI (in My statutes)\u201d with fruitfulness, surpluses, long life in the Land, and walking in freedom with heads held high \u2026<\/p>\n
VAYIKRA, and He called Moshe and the nation, to draw near, saying, TSAV the priests to keep the camp holy.
\nRaise them up on day SH\u2019MINI.<\/p>\n
The woman who TAZRIA must wait to re-enter camp.
\nThe M\u2019TSORA must be barred.
\nACHAREI MOT, even the High Priest approaches God with care.<\/p>\n
We all are called to be K\u2019DOSHIM. But EMOR to the priests, maintain even higher standards for a holy God B\u2019HAR.<\/p>\n
B\u2019CHUKOTAI, in My statutes, are blessings for the nation in covenant with God!<\/p>\n
In B\u2019CHUKOTAI \u2026
\nThe Key People are Moshe (Moses) and the children of Yisra\u2019el (Israel).
\nThe Scene is the tabernacle, in the wilderness of Sinai.
\nMain Events include God\u2019s promises of blessing for those who walk in His statutes and judgment for those who do not obey Him; warnings of being scattered among the nations, but also of remembering the covenant if iniquity is confessed; valuations placed on people, animals, homes, and property to be consecrated to the LORD; \u201cThese are the commandments which the LORD commanded Moshe for the children of Yisra\u2019el on Mt. Sinai\u201d (27:34).<\/p>\n
The Trail Ahead<\/p>\n
Compass Work<\/p>\n
Orientation and Word Study<\/p>\n
The Path<\/p>\n
\u05d9
\n\u05ea\u05b7
\n\u05e7\u05b9\u05bc
\n\u05d7\u05bb
\n\u05d1\u05b0\u05bc
\nletter:
\nyod
\ntav
\nkoof
\nchet
\nbet
\nsound:
\nEE
\nTah
\nKoh
\nCHoo
\nB\u2019<\/p>\n
in My statutes = B\u2019CHUKOTAI = \u05d1\u05d7\u05e7\u05ea\u05d9<\/p>\n
The Legend<\/p>\n
if in my statutes
\nim-b\u2019chukotai
\n\u05d0\u05b4\u05dd\u05be\u05d1\u05b0\u05bc\u05d7\u05bb\u05e7\u05b9\u05bc\u05ea\u05b7\u05d9
\nyou will walk
\ntelechoo
\n\u05ea\u05b5\u05bc\u05dc\u05b5\u05db\u05d5\u05bc
\n&\u2014commandments-my
\nv\u2019et-mitsvotai
\n\u05d5\u05b0\u05d0\u05b6\u05ea\u05be\u05de\u05b4\u05e6\u05b0\u05d5\u05b9\u05ea\u05b7\u05d9
\nyou-all will keep
\ntish\u2019m\u2019roo
\n\u05ea\u05b4\u05bc\u05e9\u05b0\u05c1\u05de\u05b0\u05e8\u05d5\u05bc
\nand you-all will do them,
\nva-asitem otam
\n\u05d5\u05b7\u05e2\u05b2\u05e9\u05b4\u05c2\u05d9\u05ea\u05b6\u05dd \u05d0\u05b9\u05ea\u05b8\u05dd\u05c3
\nthen I will give rains-your
\nv\u2019natati gishmeichem
\n\u05d5\u05b0\u05e0\u05b8\u05ea\u05b7\u05ea\u05b4\u05bc\u05d9 \u05d2\u05b4\u05e9\u05b0\u05c1\u05de\u05b5\u05d9\u05db\u05b6\u05dd
\nin season-their
\nb\u2019itam
\n\u05d1\u05b0\u05bc\u05e2\u05b4\u05ea\u05b8\u05bc\u05dd
\nand will give the land
\nv\u2019nat\u2019nah ha\u2019arets
\n\u05d5\u05b0\u05e0\u05b8\u05ea\u05b0\u05e0\u05b8\u05d4 \u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5
\nproduce-her
\ny\u2019voolah
\n\u05d9\u05b0\u05d1\u05d5\u05bc\u05dc\u05b8\u05d4\u05bc
\nand tree of the field
\nv\u2019ets ha\u2019sadeh
\n\u05d5\u05b0\u05e2\u05b5\u05e5 \u05d4\u05b7\u05e9\u05b8\u05bc\u05c2\u05d3\u05b6\u05d4
\nwill give fruit-his
\nyiten pir\u2019yo
\n\u05d9\u05b4\u05ea\u05b5\u05bc\u05df \u05e4\u05b4\u05bc\u05e8\u05b0\u05d9\u05b9\u05d5\u05c3
\n\u2014Leviticus 26:3\u20134<\/p>\n
Related Words<\/p>\n
statute, custom, law, decree
\nchok
\n\u05d7\u05b9\u05e7
\nconstitution, ordinance
\nchookah
\n\u05d7\u05bb\u05e7\u05b8\u05bc\u05d4
\neverlasting statute
\nchok olam
\n\u05d7\u05b8\u05e7 \u05e2\u05d5\u05b9\u05dc\u05b8\u05dd
\nlaw-abiding
\nshomer chok
\n\u05e9\u05c1\u05d5\u05b9\u05de\u05b5\u05e8 \u05d7\u05b9\u05e7
\nwithout limit
\nlivli chok
\n\u05dc\u05b4\u05d1\u05dc\u05b4\u05d9 \u05d7\u05b9\u05e7
\nlegal\/illegal
\nchooki\/lo-chooki
\n\u05d7\u05bb\u05e7\u05b4\u05bc\u05d9\/\u05dc\u05b9\u05d0\u05be\u05d7\u05bb\u05e7\u05b4\u05bc\u05d9
\ninternational law
\nchok bein-leumi
\n\u05d7\u05b9\u05e7 \u05d1\u05b5\u05bc\u05d9\u05df\u05be\u05dc\u05b0\u05d0\u05bb\u05de\u05b4\u05bc\u05d9
\nHit the Trail!<\/p>\n
Walk<\/p>\n
Rishon Leviticus 26:3\u20135<\/p>\n
\u201cIf you live by my regulations, observe my mitzvot and obey them; then I will provide the rain \u2026 in its season, the land will yield its produce, and the trees in the field \u2026 their fruit.\u201d
\n\u2014Lev. 26:3\u20134<\/p>\n
Walking in covenant assures rain in its season. Only if Yisra\u2019el walks B\u2019CHUKOTAI (in My statutes) and keeps God\u2019s commandments (Lev. 26:3\u20134), can she be assured that she walks in obedience to God.<\/p>\n
God rewards obedience to the covenant with fruitfulness in the land.<\/p>\n
The Land of Promise has few rivers or lakes. Manna-fed in the wilderness, now Yisra\u2019el continue their faith journey in a Land that must be rain-fed from heaven.
\nObedience to the covenant assures Yisra\u2019el prosperity and fruitfulness in the Land. The covenant relationship must not be confused with a contract. Yisra\u2019el\u2019s relationship with her God is likened to a marriage, not a business deal.
\nIn covenants, mercy overrides justice, and love overrides fairness. Walking in Torah is not impossible (Dt. 30:11\u201314). Dangers of legalism arise only when one keeps Torah to merit rain or to merit long life in the land. Yet a marriage can prosper even if one party is wrong most of the time!<\/p>\n
?Read Romans 9:30\u201332. Explain how one can live Torah \u201cby faith\u201d or \u201cby works\u201d (Ro. 9:32). How can faith and law come together in a non-works oriented way? How can a law of righteousenss be characterized by faith?<\/p>\n
Security<\/p>\n
Sheni Leviticus 26:6\u20139<\/p>\n
\u201cI will give shalom in the land\u2014you will lie down to sleep unafraid of anyone. I will rid the land of wild animals. The sword will not go through your land.\u201d
\n\u2014Leviticus 26:6<\/p>\n
In the verse above, God personally promises: natati SHALOM (I will give peace) \u2026 v\u2019hiSHBATi chayah (and I will cause-to-cease wild beasts). God brings Shabbat Shalom to the Land. The blessings of Gan Eden begin to unfold.<\/p>\n
The Land will begin to enjoy its Sabbaths!<\/p>\n
The people will be secure from the bloodthirsty, whether animals or enemies! No army will venture to cross through the Land to wage war. In fact, \u201cThe sword will not go through your land\u201d (Lev. 26:6). Security comes from a united people. Five will chase a hundred, and a hundred will chase a hundred times as many [Rashi].
\nGod promises to prosper the nation in covenant with Him. Even now in the waterless wilderness of a dry and foreboding desert, the children of Yisra\u2019el will never again thirst for security from the Nile, the greatest river on earth. Rather, rain falls from heaven! Yisra\u2019el\u2019s walk in faith and obedience must continue B\u2019CHUKOTAI (in My statutes).<\/p>\n
?Study Lev. 26:3\u20134, 6, 9. The covenant is conditional upon obeying statutes and doing mitzvot. Rashi says obedience merits blessings. But does the covenant require merit? How can blessings flow apart from merit? Explain.<\/p>\n
Surplus<\/p>\n
Shlishi Leviticus 26:10\u201346<\/p>\n
\u201cYou will eat all you want from last year\u2019s harvest and throw out what remains of the old to make room for the new.\u201d
\n\u2014Leviticus 26:10<\/p>\n
Surpluses abound! Hithalachti b\u2019toch\u2019chem (I will walk about in your midst), va\u2019olech et-chem kom\u2019miyut (and I shall cause you to walk upright) (Lev. 26:12, 13). God breaks the yoke of slavery, causing His people to walk with heads held high!!<\/p>\n
Blessings abound in My statutes!<\/p>\n
When Yisra\u2019el fails to walk B\u2019CHUKOTAI (in My Statutes), she loses her \u201cupright\u201d walk with God. Loss to enemies (Lev. 26:16\u201317) graduates to loss of fruitfulness (Lev. 26:18\u201320), which if treated b\u2019keri (with casualness or contempt), likewise reaps keri from God (Lev. 26:21\u201322, 23\u201326, 27\u201330). First God sends wild animals, then barbaric peoples to siege the cities and tear down the high places. God stops accepting offerings from his people with uncircumcised hearts (Lev. 26:31, 41). Exile follows. Yisra\u2019el rots, exiled in their enemies\u2019 lands. Even the survivors are devoured in enemy lands\u2014until the Land is repaid its sabbaticals (Lev. 26:39, 43).<\/p>\n
?Study Lev. 26:40. What three sins must Yisra\u2019el confess? Explain God\u2019s response (Lev. 26:41, 43\u201344). Note that the people rot in exile before confession, but \u201cenjoy\/find-acceptance\u201d in exile after confession (Lev. 26:39, 43). Explain.<\/p>\n
Value<\/p>\n
R\u2019vi\u2019i Leviticus 27:1\u201315<\/p>\n
\u201cADONAI said to Moshe, \u201c\u2026 If someone makes a clearly defined vow to ADONAI to give him an amount equal to the value of a human being, the value \u2026 is to be fifty shekels \u2026\u201d \u201d
\n\u2014Lev. 27:1\u20133<\/p>\n
Votive pledges of silver provide income for the sanctuary. Individuals can sell themselves to God. They can also sell their animals or their houses to God. Better to be in debt to God than to one\u2019s enemies!<\/p>\n
Votive offerings support the sanctuary.<\/p>\n
In most cases, the person or his clan will redeem the unfortunate or impoverished party who sells himself or his property. Thus, the amount pledged is taxed an additional fifth, in the case of property (Lev. 27:13, 15).
\nPersons are valued according to their productive capacity, with males priced more than females and elders over sixty priced less than either productive males or females (Lev. 27:3\u20134, 7).
\nAn infant, who attains the age of one month, is priced at the going rate of the pidyon ha-ben (redemption of the firstborn son) (Lev. 27:6; Num. 3:47; 18:15\u201316).<\/p>\n
?Review Lev. 27:1\u20138. Explain why redeeming persons who are pledged to the sanctuary does not require an additional assessment of one-fifth. Explain why verse 8 provides for a downward revision in value for the impoverished.<\/p>\n
Ancestral Fields<\/p>\n
Chamishi Leviticus 27:16\u201321<\/p>\n
\u201cIf a person consecrates to ADONAI part of a field belonging to his tribe\u2019s possession, you are to value it according to its production \u2026\u201d
\n\u2014Leviticus 27:16<\/p>\n
Loss of ancestral fields is a far more serious matter than loss of moveable property or temporary indebtedness. An achuzah (holding) strikes at the heart of the \u201cland and seed\u201d promises God vowed to Avraham, Yitzchak, and Ya\u2019akov.<\/p>\n
Land is valued according to its productive capacity.<\/p>\n
True to principle, Torah bases valuations on the productive capacity of the Land, from Yovel to Yovel (Homebringing to Homebringing). The Jubilee assessment, valued by the kohen, is reduced year by year according to the time of the Yovel, when all holdings revert to their original owners (Lev. 27:18). The redemption price increases the assessment by one-fifth, providing silver for the sanctuary (Lev. 27:19).
\nTwo circumstances result in loss of ancestral lands: the seller does not want to redeem the Land; or the seller who consecrates the Land has also already sold the land. Such Land becomes a holding of the kohanim and reverts to them at Yovel (Lev. 27:20\u201321).<\/p>\n
?Review Lev. 25:10, 13, 14ff. Remember that Land cannot be sold, because it belongs to the LORD. Only its productive capacity, between Jubilees, can be transferred. How, then, can the sanctuary inherit unredeemed consecrations?<\/p>\n
Purchased Fields<\/p>\n
Shishi Leviticus 27:22\u201328<\/p>\n
\u201cIf he consecrates to ADONAI a field which he has bought \u2026 then the cohen is to calculate its value according to the years remaining until the year of yovel \u2026\u201d
\n\u2014Leviticus 27:22\u201323<\/p>\n
Purchase of fields by others is still subject to the laws of Yovel. These properties revert to the original owners, since only the crop yields can be purchased.<\/p>\n
One can consecrate only what one owns.<\/p>\n
Thus, the buyer of non-ancestral fields can consecrate the crop yields purchased, but not the Land itself. Being another\u2019s achuzah (holding), the Land reverts to its original holder at Yovel (Jubilee, Homebringing) (Lev. 27:24).
\nAnything that is set aside as holy for the sanctuary or for the kohanim is called cherem (set apart, restricted). In war situations, objects designated as cherem were proscribed for common use and destroyed (cf. Josh. 6:17\u201318, etc.). Here, objects designated as cherem are reserved exclusively for needs of the sanctuary [Levine, p. 198].
\nInterestingly, firstborn sons, oxen, sheep, and goats already belong to the LORD. These cannot, then, be consecrated, because they belong to the LORD already (Lev. 27:26).<\/p>\n
?Read Lev. 27:22. What can the purchaser consecrate to God? Explain how firstlings from among the herds and flocks are sacred already (read Ex. 9:4\u20136; 13:2, 13\u201315). Now, relate consecration to God to the idea of ownership.<\/p>\n
Not Redeemable<\/p>\n
Shvi\u2019i Leviticus 27:29\u201334<\/p>\n
\u201cNo person who has been sentenced to die, and thus unconditionally consecrated, can be redeemed; he must be put to death.\u201d
\n\u2014Leviticus 27:29<\/p>\n
Condemned murderers, idolaters, and clean animals marked for tithe (Ez. 20:37; Jer. 33:17) are cherem (specially-devoted), classified as kodesh kodashim (especially holy) to the LORD.<\/p>\n
Proscribed property is specially devoted to God.<\/p>\n
No monetary substitute is acceptable for cherem. A condemned person has no value [Rashi]. As with Canaanite property, things specially-devoted must be destroyed (Josh. 6:17; 7:1, 11\u201313, 15).
\nIn contrast, firstfruits from the trees or from the land can be redeemed for the value assessed by the kohen plus 20% (Lev. 26:30\u201331). Tithed animals from the herd or flock are marked for dedication to the sanctuary (Jer. 31:14 (13 \u05ea\u05e0\u05f4\u05da); Ez. 20:37). The donor lines up the animals and indiscriminately marks every tenth animal. Marked animals cannot be exchanged. As with humans, those under cherem (specially-devoted) cannot be redeemed!<\/p>\n
?Jeremiah 2:11 says, \u201c\u2026 my people have exchanged their Glory for something without value.\u201d Explain Lev. 26:41\u201345 in light of Yisra\u2019el\u2019s idolatry. Read Rev. 14:1, 4, 20:4. Are these marked men a tithe? Explain.<\/p>\n
Concluding Statement<\/p>\n
Maftir Leviticus 27:32\u201334<\/p>\n
\u201cThese are the mitzvot which ADONAI gave to Moshe for the people of Isra\u2019el on Mount Sinai.\u201d
\n\u2014Leviticus 27:34<\/p>\n
This chapter concludes with mitzvot (commandments) for those who obligate themselves by making vows [Hirsch, p.510]. Its focus upon mitzvot contrasts with the \u201claws, rulings, and teachings\u201d in a statement concluding the previous chapter: \u201cThese are the laws, rulings, and teachings that ADONAI himself gave to the people of Isra\u2019el on Mount Sinai through Moshe\u201d (Lev. 26:46).
\nCommentators observe that attention to oaths and devoted objects in chapter 27 ties up loose ends, following the grand finale which links K\u2019DOSHIM (holy ones) with those who walk B\u2019CHUKOTAI (in My statutes).<\/p>\n
Ascend in holiness to the place where God dwells.<\/p>\n
Cherem denotes things segregated by oath and raised to a higher level of dedication than hekdesh (ordinary consecration) [Munk, p. 336]. Yirm\u2019yahu (Jeremiah) calls Yisra\u2019el holy (Jer. 2:3). Thus, Yisra\u2019el can never be subject to substitution or replacement by another nation.<\/p>\n
?Read Ps. 132:2\u20135. Explain whether or not David found the place which he vowed, upon oath, to find, \u201ca place for ADONAI, a dwelling for the Mighty One of Ya\u2019akov.\u201d What makes Y\u2019rushalayim a holy place to Yisra\u2019el?<\/p>\n
Meanderings<\/p>\n
Witness to the Nations<\/p>\n
Haftarah Jeremiah 16:19\u201317:14<\/p>\n
\u201cHeal me, ADONAI, and I will be healed; save me, and I will be saved, for you are my praise.\u201d
\n\u2014Jeremiah 17:14<\/p>\n
Loss of heritage can result from unatoned sin.<\/p>\n
Intercede for your people! God burdens Yirm\u2019yahu (Jeremiah) with a message of judgment and forbids him to marry or attend weddings (Jer. 16:1\u20132, 8\u20139). For this, his culture brands him a pariah and an object of social disgrace.
\nYirm\u2019yahu sees the day that nations will confess idolatry and turn to God (Jer. 16:19; cf. Dt. 32:21).
\nThe prophet indicts Y\u2019hudah (Judah) for hardhearted-ness. He uses a diamond-point to etch the accusation on the tablets of Y\u2019hudah\u2019s heart (Jer. 17:1). Disaster strikes! For unatoned sin, says God, \u201cI will cause you to serve your enemies.\u201d Y\u2019hudah will lose its heritage\u2014its land!
\nThose who forsake God are without help (cf. Mt. 22:11\u201314). Covenant breakers will be \u201cput to shame,\u201d i.e. condemned [Thompson, p. 424n]. Yet all is not lost. The prophet turns to God for healing!<\/p>\n
?Read Proverbs 3:3, 7:3. Contrast the results of writing sin on the tablets of the heart (Jer. 17:1) with the results of writing covenant kindness and truth (chesed ve\u2019emet) on the tablets of the heart.<\/p>\n
Election<\/p>\n
B\u2019rit Chadashah Matthew 22:1\u201314<\/p>\n
\u201c\u2026 for many are invited, but few are chosen.\u201d
\n\u2014Matthew 22:14<\/p>\n
Matthew aims three parables in a row to describe the change of leadership over God\u2019s kingdom (Mt. 21:28\u201332, 33\u201346; 22:1\u201314). Of course, leadership has already passed from firstborns to the Levites and elders.<\/p>\n
Leadership passes from the firstborns and Levites to the elect who are fruitful.<\/p>\n
Now, it passes to those who are invited and elect to come, properly dressed, to the wedding banquet given by the king for his son (Mt. 22:2, 11).
\nIn ancient days, formal festivities required an advance invitation, followed by a second notification after the feast was prepared (Mt. 22:3\u20134, 8; note also, Esth. 5, 6:14). The insult to the king is especially grave, since the food is ready and this is the second invitation!
\nIn his anger, the king destroys those who have persecuted his servants and burns the city. Then he goes outside the city to invite wayfarers (Jew or gentile), to fill the room full (Mt. 22:9). The elect respond\u2014on short notice!<\/p>\n
?Read Judges 14:17. Wedding festivities could run for seven days. Sukkot, also a seven day festival, consummates God\u2019s rule over the nations. Read Zechariah 14:16\u201321. Relate Matthew\u2019s parable to the fulfillment of Sukkot.<\/p>\n
Oasis<\/p>\n
Conclusion and Personal Application<\/p>\n
Talk Your Walk \u2026<\/p>\n
Walking in covenant relationship with God can never end for Yisra\u2019el, because God remains ever faithful to His end of the agreement. Should Yisra\u2019el choose to walk B\u2019CHUKOTAI (in My statutes), then God promises fruitfulness, prosperity, and blessing for Yisra\u2019el in the Land. Moreover, God will protect Yisra\u2019el from her enemies and Yisra\u2019el will rest with Him in the Land.
\nHowever, if Yisra\u2019el chooses not to walk B\u2019CHUKOTAI, then God will slowly withdraw His Presence and His protection from the camp. Spiritually, Yisra\u2019el will walk a path toward Egypt. Starting with indentured servanthood, the path spirals into slavery to foreigners in foreign lands and even serving foreign idols!<\/p>\n
Rest in prosperity or be exiled for disobedience.<\/p>\n
Keeping Shabbats and Sh\u2019mittah (release on sabbatical year) is particularly important. God puts Yisra\u2019el in the Land to rest with Him, just as He once put Adam in Gan Eden to rest with Him. Yisra\u2019el\u2019s failure to keep Shabbats holy diminishes the blessing of the triple harvest promised in year six. This, in turn, makes Sh\u2019mittah too difficult to observe, afflicting the Land and leading to captivity. Then the Land, \u201cdesolate\u201d of its people, can rest; whereas, the people are devoured in the land of their enemies until the Promised Land is repaid her lost Sabbaticals!<\/p>\n
\u2026 Walk Your Talk<\/p>\n
God will \u201ccause\u201d us to walk upright and erect! Can greater blessing abound in life\u2019s journey than to \u201cwalk with God\u201d with our heads held high? Surely this calling is reserved for the millennium, and yet this very same dream is available right now! Come to think of it, how can we expect to be completely prepared for Messiah\u2019s return if we\u2019re not completing our preparations at this time?
\nSome may think that Sabbatical rest is reserved for those who live in the Land. Others may think that Sh\u2019mittah does not apply today, because the twelve tribes no longer exist and hereditary portions in the Land have ended. Some may think that Sh\u2019mittah cannot be kept until a majority of Jews have returned to the Land. Still others may think the promises are corporate, not to be observed by individuals.<\/p>\n
Walk in faith, and rest in the statutes!<\/p>\n
Yet clearly, God calls all believers everywhere to rest with Him. Keeping Shabbat holy acquires its own gravity. As Shabbat can sanctify the week, so Sh\u2019mittah can sanctify the years. Only through faith will blessings abound for those who walk B\u2019CHUKOTAI. Will you be blessed?<\/p>\n
Shabbat Shalom!<\/p>\n
Journey\u2019s End<\/p>\n
Conclusion of Leviticus and personal Application<\/p>\n
Yeshua tells the following story: \u201cA certain creditor had two debtors; the one owed ten times as much as the other. When they were unable to pay him back, he canceled both their debts. Now which of them will love him more?\u201d (Lk. 7:41\u201342).<\/p>\n
We must approach God in holiness.<\/p>\n
Remember, God Himself has redeemed us from slavery in Egypt. We owe Him our lives! How much more do we owe Him our love? Yet human nature forgets; instead we ask, \u201cWhat have you done for me lately?\u201d We find ourselves in no mood to love God with wholeness of heart. We forget what God has done for our fathers!
\nThe covenant calls us to remember that He is our God and we are His people. We must transmit this heritage from Sinai to our children. VAYIKRA ADONAI (and the LORD called), to Moshe and the nation from within the Ohel Mo\u2019ed (Tent of Meeting), to radiate holiness as a kingdom of priests and a holy nation.
\nApart from Torah, one\u2019s understanding of holiness is subjective. God has taught us to maintain purity so that He will dwell among us. He promised to protect us with His Presence, if we would keep ourselves pure and keep His camp holy. He has instructed us to walk the paths of covenant blessing, and He has taught us to enter His Presence with sacrifice. But always, God teaches us to approach Him His way, not our way.<\/p>\n
Ascending to approach God their own way costs Nadav and Avihu their lives! Ironically, these priestly sons ascend Mt. Sinai higher than anyone else, except for Moshe, Aharon, and Y\u2019hoshua. But trying to enter the holiest place where God dwells, by making their own incense cloud with their own fire, fails to keep them pure enough to enter the Presence of God. They become their own offering\u2014a holocaust. Afterward, God tells their father Aharon, \u201cI will be glorified!\u201d
\nAlways remember the concluding blessing of the covenant cycle: va\u2019olech etchem kom\u2019miyut (and I will cause you to walk with heads held high)! God purposes to free us from slavery and the low self-esteem of serving as resident aliens in another\u2019s house!<\/p>\n
Let us walk with heads held high!<\/p>\n
Can you accept that God will structure life so you can walk with your head held high? Abide in His Presence, letting scripture and prayer inform your decisions. Balance your life in this world with the holiness that radiates from living in the Presence of God. Following God His way guarantees that you will hold your head high as you walk life\u2019s journey with Him. Chazak, chazak, v\u2019nitchazek (be strong, be strong, and may we be strengthened)!!!<\/p>\n
Chazak, Chazak, v\u2019Nit\u2019chazek!<\/p>\n
Our rest stop ends
\natop Sinai,
\nso pack your tent
\nand say goodbye.
\nBut the beat goes on\u2014
\nlet the Torah roll
\non to Numbers, Deuteronomy,
\nyes, the rest of the scroll.
\nAt the end of each book,
\nwe take a break.
\nChazak, Chazak, v\u2019Nit\u2019chazek!<\/p>\n
\u05d7\u05d6\u05e7 \u05d7\u05d6\u05e7 \u05d5\u05e0\u05ea\u05d7\u05d6\u05e7
\nBe strong, be strong,
\nand may we be strengthened!!!<\/p>\n
Glossary<\/p>\n
Pronunciation Tips
\nPlace the emphasis on the syllable with the bold print. In general, pronounce the vowels as follows:
\na\u2014ah
\ne\u2014ay or eh
\ni\u2014ee
\no\u2014oh
\nu\u2014oo
\nWherever an apostrophe (\u2019) appears, pause briefly before beginning the next syllable. The symbol is used here to represent a schwa or a silent letter such as alef or ayin.
\n\u201cCh\u201d is used to represent the sound of the letter chet or chaf. Pronounce it as in the name \u201cBach\u201d\u2014never as in \u201cchew.\u201d<\/p>\n
ACHAREI MOT (after the death)
\nachuzah (land holding)
\nADONAI (the LORD)
\nafesis (Greek word meaning removal of sins, release)
\nAharon (Aaron)
\nalef (first letter, Heb. alefbet)
\naliyah (go up)
\nAm haAretz (the people of the Land)
\nAm Yisra\u2019el chai (the people of Israel live)
\nAni ADONAI m\u2019kadish\u2019chem (I am the LORD Who-sanctifies-you)
\nasham (reparation, guilt offering)
\nasham talu\u2019i (the doubtful reparation offering)
\nAvihu (Abihu)
\navodah (work, servile labor, service, worship)
\nazkarah (reminder, memorial-portion)
\nba\u2019al keri (male with seminal emission)
\nba-yom ha-SH\u2019MINI (on the eighth day)
\nB\u2019CHUKOTAI (in My statutes)
\nbeit ha-chatser (village house)
\nbeit moshav (residential house)
\nB\u2019HAR (on the Mount)
\nB\u2019HAR Sinai (on Mount Sinai)
\nBirchat Kohanim (Aaronic Benediction)
\nb\u2019nei Yisra\u2019el (the children of Israel)
\nBO (enter!)
\nB\u2019REISHEET (in the beginning)
\nB\u2019rit Chadashah (New Covenant\/New Testament)
\nB\u2019SHALACH (when he let go)
\nCham (Ham)
\nChanam\u2019el (Favor of God)
\nchatta\u2019t (sin offering, purification)
\nCHAYEI SARAH (the life of Sarah)
\nChazak, chazak, v\u2019nitchazek (Be strong, be strong, and may we be strengthened)!!!
\nchazeh (breast)
\ncherem (set apart, restricted, specially-devoted, segregated by oath)
\nchol (common)
\nchukim (statutes)
\nC\u2019na\u2019an (Canaan)
\ncohen\/cohanim\u2014see kohen
\ndam shafach (shedder of blood)
\nd\u2019meihem bam (their blood is on them)
\nd\u2019ror (liberty)
\negel (calf, young bull)
\neker (offshoot)
\nEl\u2019azar (Eleazer)
\nEltsafan (Elzaphan)
\nEMOR (say!)
\neyl ha-miluim (ram of ordination\/filling of hands)
\ngabachat (forehead; when applied to cloth, the outside)
\nGan Eden (the Garden of Eden\/Paradise)
\ng\u2019dolah (major)
\ngematria (calculation of numerical value of Hebrew words to search for hidden meanings; note Rev. 13:18)
\nger (sojourner, resident alien)
\ngerim v\u2019toshavim (sojourners and resident-settlers)
\nger toshav (resident-settler)
\ngoyim (gentiles, nations)
\ng\u2019ris (large bean)
\ng\u2019ulat olam (redemption right for the ages)
\nHaftarah (conclusion\/Prophets and Writings)
\nHalachah\/Halakhah (Hebrew Law)
\nhekdesh (ordinary consecration)
\nHevel (Abel)
\nHithalachti b\u2019toch\u2019chem (I will walk about in your midst),
\nisheh (fire offering)
\nissaron (one-tenth ephah of flour; also called an \u201comer,\u201d a day\u2019s provision of flour, or two quarts)
\nItamar (Ithamar)
\nka\u2019asher tsivah ADONAI et Moshe (exactly as the LORD commanded Moshe)
\nkadosh (holy)
\nKapparah (atonement, covering)
\nkarachat (baldspot; when applied to cloth, the inside)
\nkaret (cutting off, cutting short)
\nkashrut (kosher laws)
\nK\u2019DOSHIM (holy ones)
\nk\u2019dushah (a state of holiness)
\nkipper (atone for, expiate, purge)
\nKI TISA (when you elevate)
\nkodashim (holy (pl.); sacred offerings)
\nkodesh (holy)
\nkodesh hilulim l\u2019ADONAI (holy of praise to ADONAI)
\nkodesh kodashim (Holy of Holies; especially holy offerings)
\nkodshei dorot (permanent sacrifices, lit. holy things of the generations)
\nkodshei kodashim (most holy)
\nkodshei sha\u2019ah (holy of moment, i.e. one-time sacrifice)
\nkohanim\/cohanim (priests)
\nkohen\/cohen (priest)
\nKohen Gadol (High Priest)
\nkol adat Yisra\u2019el (the whole community of Israel)
\nkom\u2019miyut (and I shall cause you to walk upright) (Lev. 26:12, 13)
\nkorban oleh v\u2019yored (near-offering, up and down)
\nkosher (Ashkenazi)\/kasher (Sephardic) (fit, fit for eating)
\nk\u2019tanah (minor)
\nLECH L\u2019CHA (go forth, yourself!)
\nl\u2019galot ervah (to uncover nakedness)
\nl\u2019kiddesh otoh (to sanctify it, to declare it holy)
\nma\u2019alah ma\u2019al (breach of faith)
\nmachaneh sh\u2019chinah (camp of the Glory)
\nmaftir (concluding)
\nmamlechet kohanim v\u2019goy kadosh (kingdom of priests and a holy nation)
\nMelchi-Tsedek (Melchizedek)
\nMidrash (inquiry, rabbinical commentary on the Bible)
\nMIKETZ (at the end of)
\nmikra\u2019ei kodesh (proclaiming of holiness)
\nmikveh (a body of living water)
\nminchah (grain offering, tribute, meal offering)
\nminchat bikkurim (tribute of first-processed)
\nminyan (lit. number\/quorum of 10 adults for public prayer)
\nMiryam (Miriam)
\nMisha\u2019el (Mishael)
\nmishkan (tabernacle\/God\u2019s dwelling)
\nMishnah (teachings, the Oral Law compiled in 220 CE)
\nMISHPATIM (judgments, ordinances)
\nmitah bidei shamayim (death by the hand of heaven)
\nMitzrayim (Egypt)
\nmitzvot (commands, commandments)
\nm\u2019kadish\u2019chem (the one-who-hallows you!)
\nm\u2019lach\u2019ah (assigned tasks, work)
\nm\u2019lechet avodah (servile work)
\nM\u2019nasheh (Manasseh)
\nmo\u2019ed (appointed time)
\nMoshe (Moses)
\nM\u2019TSORA (infected one)
\nNa\u2019aman (Naaman)
\nNadav (Nadab)
\nnasi (leader)
\nnatati SHALOM (I will give peace)
\n\u2026 v\u2019hiSHBATi chayah (and I will cause-to-cease wild beasts)
\nNatzeret (Nazereth)
\nnazir (consecrated, Nazirite)
\nn\u2019davah (free will, voluntary offering)
\nneder (vow, votive offerings)
\nnefesh (soul)
\nnega (affliction)
\nnega tsara\u2019at (affliction of skin infection)
\nnetek (scall)
\nniddah (menstruation, menstruant, lit. separated)
\nNOACH (Noah\/rest)
\nn\u2019veilah (died, not ritually slaughtered)
\nOhel Mo\u2019ed (Tent of Meeting)
\nolah (ascent offering; burnt or whole offering)
\nolat tamid (daily\/regular ascent offering)
\nonanim (mourners, pl.)
\nonen (mourner)
\norlah (uncircumcision)
\npader (suet, fat)
\nparashah (Torah portion)
\nparashiot (Torah portions, pl.)
\nPesach (Passover)
\npidyon ha-ben (redemption of the firstborn son)
\nP\u2019KUDEI (accountings of)
\nporneia (Greek, illicit sex)
\nP\u2019rushim (Pharisees)
\nRav (Rabbi\/Great One)
\nRav Sha\u2019ul (Paul)
\nreiach nichoach (a sweet savor)
\nrishon (first)
\nRosh haShanah (the Head of the Year)
\nRuach haKodesh (Holy Spirit)
\nr\u2019vi\u2019i (fourth)
\nS\u2019dom (Sodom)
\nseder (lit. order, a ritual meal eaten in a specific order to commemorate the Passover story)
\nSEFER B\u2019REISHEET (Book of Genesis\/in the beginning)
\nSEFER SH\u2019MOT (Book of Exodus\/names)
\nSEFER VAYIKRA (Book of Leviticus\/then He called)
\nShabbat (Sabbath)
\nSha\u2019ul (Saul\/Paul)
\nshavtah la\u2019aretz (Sabbath-ceasing for the Land)
\nShavu\u2019ot (lit. weeks, Feast of Weeks, Pentecost)
\nsheni (second)
\nsh\u2019er (close family, flesh relation; plural sh\u2019erim)
\nshishi (sixth)
\nsh\u2019lamim (sacrifice of fellowship\/wholeness\/well-being; often called a peace offering)
\nshlishi (third)
\nSH\u2019MINI (eighth)
\nSh\u2019mini Atseret (\u201ceighth termination,\u201d last convocation day of the Torah, celebrated at the end of Sukkot)
\nSh\u2019mittah (release on sabbatical year)
\nSH\u2019MOT (names\/Exodus)
\nsh\u2019varim-t\u2019ru\u2019ah (broken-wailing, two broken sounds of the shofar; following the long, unbroken t\u2019ki\u2019ah)
\nshvi\u2019i (seventh)
\nSifra (Aramaic, \u201cThe Book,\u201d an early Halachic Midrash (commentary) on Leviticus)
\nSimchat Torah (joy of the Torah)
\nsinat chinam (hatred for one\u2019s fellow man)
\ns\u2019michah (laying on of hands)
\nsolet (semolina)
\nSukkot (Succoth, huts, booths)
\ntahor (ritually pure\/not impure, undefiled, not contagious)
\ntahorah (a state of purity)
\ntalmidim (students\/disciples)
\nTalmud (commentary on the Mishnah)
\ntam (whole, perfect, pure, perfection, unblemished)
\ntam\u2019ah (ritually impure, fem. form; see tamei)
\ntamei (ritually impure\/contagious\/defiled; fem. tam\u2019ah; pl. tam\u2019u)
\n\u201cTamei! Tamei! (Defiled! Defiled!)
\ntamid (daily offering)
\ntam\u2019u (ritually impure, pl. form; see tamei)
\nTanakh (\u05ea\u05e0\u05f4\u05da, an acronym for the Hebrew canon; Torah, N\u2019vi\u2019im\/Prophets, and K\u2019tuvim\/Writings)
\nTAZRIA (she bears seed)
\nTetragrammaton, \u05d9\u05d4\u05d9\u05d4 (Yod-Hay-Vav-Hay; the four-letter name of ADONAI)
\ntira\u2019u (must hold in awe)
\ntit\u2019haru (you shall become pure)
\nt\u2019nufah (elevation offering)
\ntodah (thanksgiving, thank offering)
\nto\u2019evah (abomination)
\nTOL\u2019DOT (generations, life story, offspring)
\ntor (turtledove)
\nTorah (instruction\/Pentateuch, Gen.-Dt.)
\ntorat (instruction of)
\ntoshav (settler)
\nt\u2019reifah (torn)
\nT\u2019RUMAH (offering)
\ntsara\u2019at (contagious skin infection, scaly skin disease, sometimes translated leprosy from the Greek word lepra)
\nTSAV (command!)
\nT\u2019TSAVEH (you shall command)
\ntum\u2019ah (contaminated)
\nunkosher (not fit for a priestly people to eat)
\nva\u2019olech etchem kom\u2019miyut (and I will cause you to walk with heads held high)!
\nVAERA (and I appeared)
\nVAYAKHEL (and he assembled)
\nVAY\u2019CHI (and he lived)
\nVAYERA (and He appeared)
\nVAYESHEV (and he settled)
\nVAYETSE (and he went out)
\nVAYIGASH (and he drew near)
\nVAYIKRA (and He called\/Leviticus)
\nVAYIKRA ADONAI (and the LORD called)
\nVAYIKRA ADONAI el Moshe (and the LORD called to Moses)
\nVAYISHLACH (and he sent)
\nvidui (confession)
\nY\u2019chezkel (Ezekiel)
\nYefet (Japheth)
\nYeshua (Jesus\/salvation)
\nYeshua haMashiach (Jesus the Messiah)
\nY\u2019hudah (Judah)
\nYirm\u2019yahu (Jeremiah)
\nYisra\u2019el (Israel)
\nYITRO (Jethro\/abundance)
\nYochanan (John)
\nYom haKippurim (the day of atonements)
\nYom Kippur (Day of Atonement)
\nYom T\u2019ruah (the day of horn-blasting\/ also Rosh haShanah)
\nYovel (Jubilee, Homebringing)
\nY\u2019rushalayim (Jerusalem)
\nzav (one suffering from a discharge)
\nzav sheni (zav, second time)
\nzavah (one-with-a-flow; one who discharges on days other than menstruation; fem. form of zav)
\nzavah g\u2019dolah (lit. big flow; three flows in three successive days)
\nZ\u2019charyah (Zechariah)
\nzevach sh\u2019lamim (sacrifice of fellowship\/wholeness\/well-being; often called a peace offering)
\nzevachim (slaughter-offerings)
\nzichron t\u2019ru\u2019ah (a reminder by horn-blasting)
\n\u05d9\u05d4\u05d5\u05d4 (See Tetragrammaton.)
\n\u05ea\u05e0\u05f4\u05da (Hebrew verse numbers occasionally vary from the English references. In this case, the Hebrew references are indicated by this symbol. For an explanation, see Tanakh.)<\/p>\n
Bibliography<\/p>\n
Alcalay, Reuben. The Complete English-Hebrew, Hebrew-English Dictionary. Ramat Gan: Massadah Publishing Co., 1981.
\nAlter, Robert. The Art of Biblical Narrative. Berkeley, CA: Basic Books, 1981.
\nAlter, Robert. Leviticus: Translation and Commentary. First edition. New York: W. W. Norton & Company, 1996.
\nAnt., Antiq., see The Antiquities of the Jews in The Works of Josephus.
\nAttridge, Harold W. The Epistle to the Hebrews. In Helmut Koester (Gen. Ed.), Hermeneia. Philadelphia: Fortress Press, 1989.
\nAverbeck, Richard E. Mikdash, in W. A. VanGemeren (Gen. Ed.), New International Dictionary of Old Testament Theology and Exegesis (Volume 2, pp. 1078\u20131087). Grand Rapids, MI: Zondervan Publishing House, 1997.
\nAvot, Pirkei Avot, see The Metsudah Pirkei Avos: The Wisdom of the Fathers.
\nBava Kamma, see Schorr, Talmud Bavli.
\nBav. Metzia, see Schorr, Talmud Bavli.
\nBen-Abba, Dov. Signet Hebrew-English English-Hebrew Dictionary. Massada-Press\/Modan Publishing House Ltd., Israel, 1977.
\nBen Avraham, Rabbi Alexander, and Sharfman, Rabbi Benjamin (Eds.). The Pentateuch and Rashis Commentary. Brooklyn, NY: S. S. & R. Publishing Company, Inc. (also Philadelphia: Press of the Jewish Publication Society), 1976.
\nBirnbaum, Philip. Encyclopedia of Jewish Concepts. NY: Hebrew Publishing Company, 1993.
\nBirnbaum, Philip (Ed.). Maimonides Mishneh Torah. New York: Hebrew Publishing Co., 1985.
\nBlackman, Philip (Ed.). Mishnayoth. Gateshead: Judaica Press, Ltd., 1983.
\nBock, Darrell. L. Luke. In Moises Silva (Gen. Ed.), Baker Exegetical Commentary on the New Testament. Two volumes. Grand Rapids, MI: Baker Book House, 1994.
\nBruce, F. F. The Epistle to the Hebrews. In F. F. Bruce (Gen. Ed.), The New International Commentary on the New Testament. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1979.
\nBullinger, E. W. Figures of Speech Used in the Bible. Grand Rapids, MI: Baker Book House, 1987. (Original work published in 1898).
\nCarson, D. A. Exegetical Fallacies. Grand Rapids, MI, Baker Book House, 1984.
\nCarson, D.A. Matthew. In F. E. Gaebelien (Gen. Ed.), The Expositor s Bible Commentary. Volume 8. Grand Rapids, MI: Zondervan, 1984.
\nChilds, Brevard S. Biblical Theology of the Old and New Testaments: Theological Reflection on the Christian Bible. Minneapolis: Fortress Press, 1993.
\nCohen, A. (Gen. Ed.). Soncino Books of the Bible. Volumes 1\u201314. London: The Soncino Press Limited, 1978.
\nConcordance to the Novum Testamentum Graece. Third edition. Berlin: Walter De Gruyter, 1987.
\nDouglas, Mary. Leviticus as Literature. Oxford: Oxford University Press, 1999.
\nDrazin, Israel. Targum Onkelos to Leviticus: an English Translation of the Text with Analysis and Commentary (Based on the A. Sperber and A. Berliner Editions). University of Denver: Center for Judaic Studies, 1994.
\nDriver, S. R., Plummer, A., and Briggs, C. A. (Gen. Eds.). The International Critical Commentary on the Holy Scriptures of the Old and New Testaments. Edinburgh: T. & T. Clark, 1979. (Original work published 1896\u20131924).
\nEllingworth, Paul. The Epistle to the Hebrews. In I. Howard Marshall and W. Ward Gasque (Gen. Eds.), The New International Greek New Testament Commentary. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1993.
\nElwell, W. A. (Ed.). Evangelical Dictionary of Theology. Grand Rapids, MI: Baker Book House, 1984.
\nEvans, Louis H., Jr. Hebrews. In Lloyd J. Ogilvie (Gen. Ed.), The Communicators Commentary. Dallas: Word Publishing, 1985.
\nEven-Shoshan, Avraham (Ed.). New Concordance for the Torah, Prophets, and Writings. Jerusalem: Sivan Press, 1977.
\nFeinberg, Jeffrey Enoch. Walk Genesis! Baltimore: Messianic Jewish Publishers, 1998.
\nFeinberg, Jeffrey Enoch. Walk Exodus! Baltimore: Messianic Jewish Publishers, 1999.
\nFisch, S. Ezekiel. In A. Cohen (Gen. Ed.), The Soncino Books of the Bible. Volume 7. London: The Soncino Press, Ltd., 1978.
\nFox, Everett. The Schocken Bible: The Five Books of Moses. Volume 1. New York: Schocken Books, 1995.
\nFrankel, Ellen and Teutsch, Betsy P. (1992). The Encyclopedia of Jewish Symbols. Northvale, NJ: Jason Aronson, 1992.
\nFriedman, Rabbi Alexander Zusia. Wellsprings of Torah. Transl. by Gertrude Hirschler. New York: Judaica Press, Inc., 1990.
\nGerstenberger, Erhard S. Leviticus: a Commentary. The Old Testament Library. Louisville: Westminster John Knox Press, 1996.
\nGinzberg, Louis. The Legends of the Jews. Volume 2. Transl. by Henrietta Szold. Baltimore: The Johns Hopkins University Press, 1998.
\nGordon, Cyrus H. Before the Bible. New York: Harper and Row, 1962.
\nGorman, Frank H., Jr. Leviticus: Divine Presence in Community. In George A. F. Knight and Frederick Carlson Holmgren (Gen. Eds.), International Theological Commentary. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1997.
\nGundry, Robert H. Matthew: A Commentary on his Literary and Theological Art. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1982.
\nHartley, John E. Leviticus. In David A. Hubbard and Glenn W. Barker (Gen. Eds.), Word Biblical Commentary. Volume 4. Dallas: Word Books, Publisher, 1992.
\nHerczeg, Rabbi Yisrael Isser Zvi (Ed.). The Torah: With Rashi s Commentary Translated, Annotated, and Elucidated. Artscroll Series\/The Sapirstein Edition. Brooklyn: Mesorah Publications, Ltd., 1995.
\nHertz, Dr. J. H. (Ed.). The Pentateuch and Haftorahs. Second edition. London: Soncino Press, 1975.
\nHilton, Rabbi Michael and Marshall, Fr. Gordion. The Gospels & Rabbinic Judaism: A Study Guide. Hoboken, NJ: KTAV, 1988.
\nHirsch, Samson Raphael, Trans. The Pentateuch, Haftarah, and the Five Megillot. Ed. by Ephraim Oratz. New York: The Judaica Press, Inc., 1990. (English translation by Gertrude Hirschler; German work published in 1867\u20131878).
\nIbn Ezra, see Schorr, Talmud Bavli.
\nibn Paquda, R. Bachya. Duties of the Heart. Transl. by Moses Hyamson. Jerusalem: Feldheim Publishers, 1986. (Translated from Arabic into Hebrew by R. Yehuda Ibn Tibbon).
\nJoosten, Jan. People and Land in the Holiness Code: An Exegetical Study of the Ideational Framework of the Law in Leviticus 17\u201326. Leiden: E.J. Brill, 1996.
\nKahan, Rabbi Aharon. The Taryag Mitzvos. Brooklyn: Keser Torah Pub., 1988. (Based on the classical Sefer haChinuch).
\nKantor, Mattis. The Jewish Time Line Encyclopedia: A Year-by-Year History from Creation to the Present. Northvale, NJ: Jason Aronson, Inc., 1989.
\nKeil, C. F. and Delitzsch, F. Commentary on the Old Testament. Transl. by James Martin. Volumes 1\u201310. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1976.
\nKent, Homer A. The Epistle to the Hebrews. Grand Rapids, MI: Baker Book House, 1985.
\nKer., Kereisos, see Schorr, Talmud Bavli.
\nKidd., Kiddushin, see Schorr, Talmud Bavli.
\nKohlenberger, John R. III (Ed.). The NIV Interlinear Hebrew-English Old Testament. Grand Rapids, MI: Zondervan Publishing House, 1979.
\nKolatch, Alfred J. The Complete Dictionary of English and Hebrew First Names. Middle Village, NY: Jonathan David Publishers, Inc., 1984.
\nLachs, Samuel Tobias. A Rabbinic Commentary on the New Testament. Hoboken, NJ: KTAV Publishing House, Inc., 1987.
\nLane, William L. Hebrews: A Call to Commitment. Peabody, MA: Hendrickson Publishers, 1988.
\nLane, William L. Word Biblical Commentary: Hebrews 1\u201313. Volumes 47a, 47b. Waco, TX: Word Books, Publisher, 1991.
\nLeibowitz, Nehama. Studies in Bereshit (Leviticus). Transl. by Aryeh Newman. Fourth revised edition. Jerusalem: Hemed Press, 1994.
\nLevine, Baruch A. Leviticus. In Nahum M. Sarna (Gen. Ed.), The JPS Torah Commentary. Philadelphia: The Jewish Publication Society, 1989.
\nLev. R., Leviticus Rabbah, see Soncino Midrash Rabbah.
\nMen., Menachot, see Schorr, Talmud Bavli.
\nThe Metsudah Pirkei Avos: The Wisdom of the Fathers. Selected and translated by Rabbi Avrohom Davis. New York: Metsudah Publications, 1986.
\nMichaels, J. Ramsey. 1 Peter. In David A. Hubbard and Glenn W. Barker (Gen. Eds.), Word Biblical Commentary. Volume 49. Waco, TX: Word Books, Publisher, 1988.
\nMidrash Tanchuma. See Townsend, John T.
\nMilgrom, Jacob. Leviticus 1\u201316. The Anchor Bible. NY: Doubleday, a division of Random House, 1991.
\nMilgrom, Jacob. Leviticus 17\u201322. The Anchor Bible. NY: Doubleday, a division of Random House, 2000.
\nMishnah [Yoma 3\u20137], see Phillip Blackman (Ed.), Mishnayot.
\nM. Neg., Mishnah Negaim, see Phillip Blackman (Ed.), Mishnayot.
\nMunk, Rabbi Elie. The Call of the Torah: An Anthology of Interpretation and Commentary on the Five Books of Moses: VAYIKRA. Translated from the French by E. S. Maser. In R. Nosson Scherman and R. Meir Zlotowitz (Eds.), ArtScroll Mesiorah Series. Brooklyn, NY: Mesorah Publications, Ltd., 1992.
\nM. Zev., Mishnah Zevachim, see Phillip Blackman (Ed.), Mishnayot.
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\nNed., Nedarim, see Schorr, Talmud Bavli.
\nNeusner, Jacob. Sifra: an Analytical Translation. Brown Judaic Studies 138\u2013140. Atlanta: Scholars Press, 1988
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\nNidd., Niddoth, see Schorr, Talmud Bavli.
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\nNum. R., Numbers Rabbah, see Soncino Midrash Rabbah.
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\nRambam, see Birnbaum, Maimonides Mishneh Torah.
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\nRashbam, see Schorr, Talmud Bavli.
\nRashi. See Ben Avraham, Rabbi Abraham et al. or Herczek, Rabbi Yisrael Isser Zvi.
\nR.H., Rosh HaShannah, see Schorr, Talmud Bavli.
\nRobertson, A. T. Word Pictures in the New Testament. Grand Rapids, MI: Baker Book House, 1932.
\nSailhamer, John H. The Expositor s Bible Commentary: Leviticus. Volume 2. Grand Rapids, MI: Zondervan Publishing House, 1990.
\nSailhamer, John H. (1992). The Pentateuch as Narrative. Grand Rapids, MI: Zondervan Publishing House, 1992.
\nSawyer, John F. A. (Ed.). Reading Leviticus: A Conversation with Mary Douglas. In David J. A. Clines and Philip R. Davies (Gen. Eds.), Journal for the Study of Old Testament. Series 227. Sheffield, England: Sheffield Academic Press, 1996.
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\nShabb., Shabbos, see Schorr, Talmud Bavli.
\nShev., Shevuos, see Schorr, Talmud Bavli.
\nShulman, Eliezer. The Sequence of Events in the Old Testament. Transl. by Sarah Lederhendler. Fifth edition. Jerusalem: Investment Co. of Bank Hapoalim and Ministry of Defense Publishing House, 1987.
\nSifra. See Neusner, Jacob.
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\nSoncino, see A. Cohen (Ed.), The Soncino Books of the Bible.
\nSot., Sotah, see Schorr, Talmud Bavli.
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\nSpeiser, E.A. The Anchor Bible: Leviticus, A New Translation with Introduction and Commentary. New York: Doubleday, 1962.
\nStern, David H., Trans. Complete Jewish Bible. Clarksville, MD: Jewish New Testament Publications, 1998.
\nStern, David H. Jewish New Testament Commentary. Clarksville, MD: Jewish New Testament Publications, 1992.
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\nStone Edition, see Scherman, Rabbi Nosson (Gen. Ed.).
\nTalmud, see Schorr, Talmud Bavli.
\nTargum Onkelos. See Drazin, Israel.
\nTem., Temidim, see Philip Blackman (Ed.), Mishnayoth.
\nTenney, Merrill C. John. Volume 9. Grand Rapids, MI: Zondervan Publishing House, 1981.
\nTikkun Kor im haM fuar. Brooklyn, NY: Im haSefer, 1994.
\nTownsend, John T. Midrash Tanhuma. Translated into English with Indices and Brief Notes (S. Buber Recension). Hoboken, NY: KTAV Publishing House, 1997.
\nvaYikra R., see Soncino Midrash Rabbah.
\nVon Rad, Gerhard. The Old Testament Library: Leviticus. Revised edition. Philadelphia: The Westminster Press, 1972.
\nWalk Exodus, see Feinberg.
\nWenham, Gordon J. The Book of Leviticus. In R. K. Harrison (Gen. Ed.), The New International Commentary on the Old Testament. Grand Rapids, MI: Wm B. Eerdmans Publ. Co., 1979.
\nWerblowsky, Dr. R. J. Zwi and Wigoder, Dr. Geoffrey (Eds.). The Encyclopedia of the Jewish Religion. Jerusalem: Masada, 1967.
\nWigram, George V. The Englishman s Hebrew and Chaldee Concordance of the Old Testament. Grand Rapids, MI: Baker Book House, 1980. (Original work published in 1843).
\nWarning, Wilfried. Literary Artistry in Leviticus. In R. Alan Culpepper and Rolf Rendtorr (Eds.), Biblical Interpretation Series. Volume 35. Leiden: E.J. Brill, 1999.
\nThe Works of Josephus. Transl. by William Whiston. Lynn, MA: Hendrickson Publishers, 1980.
\nYoma, see Schorr, Talmud Bavli.
\nZav., Zavim, see Blackman, Mishnayoth.
\nZev, Zevachim, see Schorr, Talmud Bavli.
\nZornberg, Avivah Gottlieb. Leviticus: The Beginning of Desire. Philadelphia: The Jewish Publication Society, 1995.<\/p>\n","protected":false},"excerpt":{"rendered":"
Cleansing Houses R\u2019vi\u2019i Leviticus 14:33\u201353 \u201cADONAI said to Moshe and Aharon, \u201cWhen you have entered the land \u2026 and I put an infection of tzara\u2019at in a house \u2026 then the owner of the house is to come and tell the cohen \u2026\u201d \u201d \u2014Lev. 14:33\u201335 Tsara\u2019at also infects houses! If these outbreaks recur, the house … <\/p>\n