Transcript RECOGNITION - Qodesh Ministries

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THE MESSIANIC PROPHECY BIBLE PROJECT
http://www.messianicbible.com
HEAR O ISRAEL
www.hearoisrael.org
SHEEPFOLD GLEANINGS WRITTEN BY JULIE PARKER
www.sheepfoldgleanings.com
MESSIANIC ISRAEL ALLIANCE
http://www.messianicisrael.com
AZAMRA TORAH FOR OUR TIME – RABBI AVRAHAM
GREENBAUM
http://www.azamra.org
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TORAH: Leviticus 6:8-8:36
HAFTORAH: Jeremiah 7:21-8:3; 9:23-24
B’RIT CHADASHAH: Hebrews 9:11-28
All references: The Scripture 1998+ unless otherwise noted
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The word Leviticus in Hebrew shows a message for us to learn
about out attitude of worship as we read the book.
Vav - Nail – add, secure, hook
Yud - Closed hand – work, throw or worship, deed, work, to
make
Kof - Back of head – behind the last, least
Resh - Head – person or head highest
Alef - Ox, bull – strength, leader, first
By securing (hooking) your deeds (work) to ‫ יהושע‬you will have
access to the head (God) who is all powerful.
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When GOD told Moshe to relay various mitzvos to the Jewish
people, He used the expressions: "speak to the children of
Israel," "say to the children of Israel" or "command the children
of Israel.“
All commandments, even those conveyed with the expressions
"speak" or "say," are termed mitzvos, rooted in the word tzavei "command." Thus, all are considered commands and decrees.
We thus understand that although binding an attachment
applies to all mitzvos, a greater degree of attachment is achieved
through those mitzvos relayed to us with the expression "tzav command," for this expression more clearly indicates
attachment.
While "command" mitzvos achieve "cleaving and attachment" at
an earlier stage than do other mitzvos, all mitzvos accomplish
this sooner or later.
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The book of Leviticus is about ‫’יהוה‬s holiness and how to come
near him in Awe, reverence and Worship
Hebrew word for offering is qorbân. From H7126; something
brought near the altar, that is, a sacrificial present: - oblation,
that is offered, offering.
Leviticus is about us decreasing and ‫ יהוה‬increasing in our lives.
“It is right for Him to increase, but me to decrease.
(John 3:30)
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The whole Torah as one large chiastic (an intersection or crossing of
two tracts in the form of the letter X):
A. Genesis - Pre-history Israel
B. Exodus - Israel’s journey through the wilderness
C. Leviticus – focus is on drawing near to the Almighty
B1. Numbers – Israel’s journey through the wilderness
A1. Deuteronomy – Israel’s future
Leviticus is the centre of our chiastic and therefore the focal point. At
the centre of Leviticus is Chapter 19, known as the “holiness code”:
“Speak to all the congregation of the children of Yisra’ĕl, and say to
them, ‘Be set-apart, for I ‫ יהוה‬your Elohim am set-apart. (Leviticus
19:2)
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Holiness was the goal of the Israelites from the time they received the
revelation on Mount Sinai:
‘And now, if you diligently obey My voice, and shall guard My covenant,
then you shall be My treasured possession above all the peoples – for
all the earth is Mine – ‘and you shall be to Me a reign of priests and a
set-apart nation.’ ..(Exodus 19:5-6)
In the book of 1st Peter, we are reminded of the continued importance
of holiness:
instead, as the One who called you is set-apart, so you also should
become set-apart in all behaviour, because it has been written, “Be setapart, for I am set-apart.” (1 Peter 1:15-16)
When Peter reminded the people of the Hebrew understanding to the
word “holy” (Set apart), he was reminding them of the book of
Leviticus. Mostly in what we can learn from the sacrifices and the
service of the priests. This is why the book takes on the central
location of the Torah. The korban (drawing near) offerings and the
purity laws were intended to enable the Israelites to live in close
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proximity to ‫יהוה‬. This was the ideal…
The prophets made statements about the whole institution of
sacrifices that seemed to belittle its importance. During a time of
moral and spiritual decline, the prophet Amos declared:
Amos: “I have hated, I have despised your festivals, and I am not
pleased with your assemblies. “Though you offer Me burnt offerings
and your grain offerings, I do not accept them, nor do I look on your
fattened peace offerings. “Take away from Me the noise of your songs,
for I do not hear the sound of your stringed instruments. “And let rightruling roll on like water, and righteousness like a mighty stream. (Amos
5:21-24)
Jeremiah: “For I did not speak to your fathers, or command them in the
day that I brought them out of the land of Mitsrayim, about matters of
burnt offerings or slaughterings. “But this word I did command them,
saying, ‘Obey My voice, and I shall be your Elohim, and you be My
people. And walk in all the ways that I have commanded you, so that it
be well with you.’ (Jeremiah 7:22-23)
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Isaiah: “Of what use to Me are your many slaughterings?” declares
‫יהוה‬. “I have had enough of burnt offerings of rams and the fat of fed
beasts. I do not delight in the blood of bulls, or of lambs or goats.
“When you come to appear before Me, who has required this from
your hand, to trample My courtyards? “Stop bringing futile offerings,
incense, it is an abomination to Me. New Moons, Sabbaths, the calling
of meetings – I am unable to bear unrighteousness and assembly. “My
being hates your New Moons and your appointed times, they are a
trouble to Me, I am weary of bearing them. “And when you spread out
your hands, I hide My eyes from you; even though you make many
prayers, I do not hear. Your hands have become filled with blood.
“Wash yourselves, make yourselves clean; put away the evil of your
doings from before My eyes. Stop doing evil! “Learn to do good! Seek
right-ruling, reprove the oppressor, defend the fatherless, plead for the
widow. (Isaiah 1:11-17)
The people were confusing the means with the end. They saw
sacrifices as an end in themselves. They did not see the sacrifices as
pointing to something deeper in the idea of serving Elohim.
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When a person brings a korban, a sacrifice meant to “draw near”, it
should be paralleled to the renouncing their own will, their own power
and their self-sufficiency. As they repented, the death of the animal
represented the “old self”, so that the “new self” might be born.
Pagan nations also had sacrificial systems. When these nations
sacrificed to their gods it was for the purpose of placating those gods.
After the routine of the sacrifice, these pagans were free to live their
lives as they chose. From outside appearances, their sacrifices were
not that much different than those performed by the nation of Israel.
The system of sacrifices given by the Father to His chosen people was
designed to bring about certain fundamental transformations in
individuals and the nation as a whole. Amos, Jeremiah, and Isaiah were
aware that the people had lost this understanding. The transformation
was not occurring, and the holy act of korban often mirrored a pagan
sacrifice. The prophets were not against the institution, but they
recognized that they had slipped into idolatry.
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The Gospels portray for us the passion that ‫ יהושע‬had for the activity
that was going on in the Temple:
And He found in the Set-apart Place those selling oxen and sheep and
doves, and the moneychangers sitting. And having made a whip of
cords, He drove them all out of the Set-apart Place, with the sheep and
the oxen, and poured out the moneychangers’ coins and overturned
the tables. And He said to those selling doves, “Take these away! Do
not make the house of My Father a house of merchandise!” And His
taught ones remembered that it was written, “The ardour for Your
house has eaten Me up.”
(John 2:14-17)
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Last week and this week covers the various sacrificial offerings and
looks like a repetition. But on closer inspection we note this weeks
parasha is directed directly towards the priests:
“Command Aharon and his sons, saying, ‘This is the Torah of the burnt
offering: ..(Leviticus 6:9)
Whilst last week:
“Speak to the children of Yisra’ĕl, and say to them, ‘When anyone of
you brings an offering to ‫יהוה‬, you bring your offering of the livestock,
of the herd or of the flock. (Leviticus 1:2)
Vayikra depicts the average man of Israel as totally involved with the
bringing of his offering. In the case of the burnt offering, he is the one
who will bring his animal to the Tabernacle, place his hands upon the
animal’s head and slaughter it (Leviticus 1:3-5) . In contrast, this week
we read nothing of the individual who offers the sacrifice but rather
the focus is on the instruction of the priests.
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“Command Aharon and his sons, saying, ‘This is the Torah of the
burnt offering: This is the burnt offering, because it is burned on
the altar all night until morning, and the fire of the altar is kept
burning on it. (Leviticus 6:9)
This week we are focused on the role that the priest will play in
the ongoing, permanent features of the sacrifice. The burnt
offering is to burn on the altar all night long.
Although the priests were to endeavour to do the burning by
day, they could also do it throughout the night, in order to obey
the command "Do not allow the fat of My offering to remain...
until morning."
The "burning the fat” is indicative of pleasure. The lesson here is:
"All fat is to be offered to God” - all of a persons pleasure and
satisfaction should be offered to God.
The dedicating one's pleasure to holiness, is achieved principally
by "day," while the burning of fat by night reflects the negation14
and subdual of evil.
In Vayikra 6:9, the word translated “hearth” or “burning” has two
smaller letters that make up the Hebrew word:
‫מוקדה‬
This verse is the only place in the Scriptures where this word appears.
The hearth was the centre of the Hebrew family’s life. This hearth (the
altar of sacrifices) is pointing us back to the individual family hearth
where the Passover lamb was roasted.
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The fire on the altar has become our focal point it must burn
continually without interruption it represents the Presence of
the Shekhinah glory. The fire was lit by God himself: and fire came
out from before ‫ יהוה‬and consumed the burnt offering and the fat on
the altar. And all the people saw and cried aloud and fell on their faces.
(Leviticus 9:24 )
Note: Details of the construction of this Altar.
• Acacia wood – The incorruptible wood - ‫ יהושע‬in the flesh
• Bronze – judgment
• Fire – His Glory
• Offerings – ‫’יהושע‬s sacrifice
To allow the fire to go out would ruin the picture. ‫ יהושע‬is an
eternal sacrifice, forever satisfying the requirements of the Law.
The continuity of the fire on the Altar fused together every single
sacrifice so that they could, symbolically, be seen as ONE
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sacrifice for ALL.
Israel had to carry this fire with them wherever they went. In
Numbers 4:13 it explains that when it was time to move the
Tabernacle, they were to take the ashes from the Altar and spread
a purple cloth over the top of it. Rashi explains that they covered
the holy flames with a large, overturned copper pot. Starved of
oxygen, the fire would be reduced to hot, live coals that could be
rekindled when the coverings were removed from the Altar.
Today that fire has found a resting place in our hearts. We are His
Tabernacle and the fire of His Presence now burns within us. Each
new day we should begin with a tending to the flame upon which
we can lay our sacrifices and stoke the fire of love in your heart.
For this reason I remind you to stir up the gift of Elohim which is in
you through the laying on of my hands. (2 Timothy 1:6)
Do not quench the Spirit. (1 Thessalonians 5:19)
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‘And the priest shall put on his linen garment, and put his linen trousers
on his body, and shall take up the ashes of the burnt offering which the
fire has consumed on the altar, and shall put them beside the altar.
‘And he shall take off his garments, and put on other garments, and
shall bring the ashes outside the camp to a clean place. (Leviticus 6:1011)
The ashes of the previous night’s daily sacrifice were still considered to
be holy. They were the trace evidence that something holy had
occurred, and as remnants of that holiness they were precious. What
might be considered menial work in the eyes of the casual observer
was an important job in the eyes of the Almighty. It was an act of
humility and even a priest was not too high to clean and remove ash.
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The question is why should these instructions to the priesthood
matter to us? Because as believers in Messiah, we belong to the
priesthood of Melchizedek :
Truly, then, if perfection were through the Lĕwitical priesthood –
for under it the people were given the Torah – why was there still
need for another priest to arise according to the order of
Malkitseḏeq, and not be called according to the order of Aharon?
For the priesthood being changed, ..for He does witness, “You
are a priest forever according to the order of Malkitseḏeq.”
(Hebrews 7:11-17)
As believers in Messiah ‫יהושע‬, we are privileged to be a part of
the priesthood of Melchizedek. The priesthood of Melchizedek is
the heavenly kingdom that ‫ יהושע‬said has now come:
“And as you go, proclaim, saying, ‘The reign of the heavens has
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drawn near.’ (Matthew 10:7)
‫ יהושע‬told many parables about the kingdom of heaven. He compares
it to a treasure:
“Again, the reign of the heavens is like treasure hidden in a field, which
a man having found it, hid, and for joy over it he goes and sells all that
he has and buys that field. “Again, the reign of the heavens is like a
man, a merchant, seeking fine pearls, who, when he had found one
pearl of great price, went and sold all that he had and bought it.
(Matthew 13:44-46)
And He said to them, “Therefore every scholar of Scripture taught in
the reign of the heavens is like a householder who brings out of his
treasure matters, renewed, and old.”1 Footnote: 1Old truths contained
in the Scriptures, since the beginning. (Matthew 13:52)
Do you suppose the “new treasure” is this change in the priesthood?
Are the “old treasures” the Shabbat, festivals, kosher eating, etc.?
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‘And he shall lay his hand on the head of the burnt offering, and it shall
be accepted on his behalf to make atonement for him. (Leviticus 1:4)
This procedure was repeated in other animal offerings (3:2, 4:4, 4:29).
On the simplest level, the act of “placing of the hands” signifies a
symbolic act of connection and ownership. But there is an even deeper
symbolism.
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When Moshe was told that he would die soon, he requested the
appointing of a successor. Note ‫’יהוה‬s response:
And Mosheh spoke to ‫יהוה‬, saying, “Let ‫יהוה‬, the Elohim of the spirits of
all flesh, appoint a man over the congregation, … And ‫ יהוה‬said to
Mosheh, “Take Yehoshua son of Nun with you, a man in whom is the
Spirit. And you shall lay your hand on him, (Numbers 27:15-18)
By placing his hands upon Yehoshua as his successor, Moshe
symbolically transfers some of His essence, his very identity to
Yehoshua. It is a sort of “identity fusion”. Because Moshe has
transferred something to Yehoshua, Yehoshua becomes “of” Moshe!
Yehoshua is a type and shadow of ‫…יהושע‬.this is the picture of ‫יהושע‬
and Moshe fused together into one essence! Yehoshua will become
Moshe’s successor, but the laying of hands shows their inseparable
identities. Likewise the presenter of the sacrifice “fuses his identity”
with the animal offered that will achieve atonement for him.
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There is another Torah picture of this sort of “substitution plus
identity” that gives us an even greater understanding. Abraham was
also commanded to bring a burnt offering:
And He said, “Take your son, now, your only son Yitsḥaq, whom you
love, and go to the land of Moriyah, and offer him there as a burnt
offering on one of the mountains which I command you.” (Genesis
22:2)
‫ יהוה‬commanded Abraham to offer up that which was more important
to him than his own self. By sacrificing his own son, he was also
sacrificing his vision of the future nation. At the last second Isaac is
spared and Abraham lifts up his eyes to see a ram:
And Aḇraham lifted his eyes and looked and saw behind him a ram
caught in a bush by its horns, and Aḇraham went and took the ram and
offered it up for a burnt offering instead of his son. (Genesis 22:13)
Abraham still sacrificed a burnt offering. The ram became a substitute
for his son.
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Here is what the Jewish sage Rashi had to say about this:
“…what is (the meaning of) in place of his son? On every labor that he
did, he prayed (to God) and said: Let it be your will that this be AS IF it
was done to my son, as if my son was slaughtered, as if his blood was
sprinkled…”
In other words, Abraham understood that the ideal of sacrifice of the
self demands fulfilment, if only symbolically. Abraham interpreted the
sudden appearance of the ram as an act of providence, as an act of
divine mercy that allowed him to substitute the ram for his son.
According to our Jewish sages…the story of Isaac constitutes not so
much a test of his faith or courage, but the teaching of the lesson of
total dedication to God, the offering of one’s very self, and ‫’יהוה‬s
MERCIFUL ACCEPTANCE OF A SUBSTITUTE!!! As you can see, the burnt
offering was meant to point to our identity with and the merciful
provision of a substitute sacrifice for our sins.
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‘And the priest shall put on his linen garment, and put his linen
trousers on his body, and shall take up the ashes of the burnt
offering which the fire has consumed on the altar, and shall put
them beside the altar. ‘And he shall take off his garments, and
put on other garments, and shall bring the ashes outside the
camp to a clean place. (Leviticus 6:10-11)
Linen represents purity and set-apartness (ha Kodesh). There
was nothing of an animal touching his skin. The word for “linen”
is “bad” (Strong’s #906, pronounced “bade”), meaning “woven”
(flaxen thread) in the sense of combining divided threads. The
word for “garment” is “mad” (“made” #4055) which means also
“armor”, “judgement” and “stature”. The word for “trousers”, or
“breeches”, is “mik‟nas” (Strong’s #4370) which means “hiding”
as in “hiding or covering one’s private parts”. Thus the priest
puts on his “bad made v‟bad mik‟nas”. The value of the letters
in this phrase is 232; which equal “the birthright” (Bekorah), “the
blessing” (Bracha) and also “the firstborn” (Bekowr). So, in the
service of Elohim, we are to wear our “set-apart armor”, our
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“pure judgment”; because, these are our spiritual “stature”.
Linen is the Preferred Fabric for Clothing of Healing, Healthy Living
and Well Being. Scientists have discovered that linen fibers reflect
light. The light energy aspect of living organisms has been measured
by many individuals within the Scientific community. Nobel prize
winning Dr. Otto Heinrich Warburg identified signature frequency
numbers of the average human at 70-90. All results with numbers
less than 50 were identified as the signature frequency of chronic
disease. Any number less than 15 was identified with those having a
diagnosed incurable condition such as cancer.
Linen fabric measures 5,000 signature frequencies. Standard
bleached and colored cotton measures 40 units of energy. Organic
unbleached cotton measures 100 units of energy which is a ‘normal’
but not a healing fiber. The silk fabric measures 10 units of energy.
Could it be a low number because of its origin? Silk is produced
from an ‘unclean’ insect. Rayon measures at 15 signature frequency.
Polyester, acrylic, spandex, lycra, viscose and nylon measure zero
and do not reflect light. Pure wool measures 5000 units of energy.
For any individual desiring to be well the best recommendation
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from the instructions of the Holy Scriptures is to wear linen.
‘Guard My laws. Do not let your livestock mate with another kind. Do
not sow your field with mixed seed. And do not put a garment woven
of two sorts of thread upon you.
(Leviticus 19:19)
The Biblical warning of wearing wool and linen together proved
in scientific studies to be accurate: the energy of these two
fabrics put together (wool sweater on top of a linen outfit)
collapsed the electrical field as well as wearing of black colour
fabric. Where the two textiles measure 5,000 signature
frequencies, when put together, these cancelled each other and
brought measurable weakness and in some tests even pain to
the human body.
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• Linen an excellent filter protecting against chemical exposure,
noise and dust whilst also reducing solar gamma radiation by
almost half. Linen retrieved from contaminated soil appears to
be totally resistant to harmful radiation.
• Linen underwear heightens positive emotions as well as
possessing rare bacteriological properties. Resistant to fungus
and bacteria, linen is found to be an effective barrier to some
diseases. Studies have shown that bedridden patients do not
develop bedsores where linen bed sheets are used and
decrease some skin diseases - from common rash to chronic
eczemas.
• Linen is highly “hydroscopic” meaning it rapidly absorbs and
gives up moisture and absorbs 20% of its dry weight. This
explains why linen cloth always feels fresh and cool.
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‘And the priest shall put on his linen garment, and put his linen trousers
on his body, and shall take up the ashes of the burnt offering which the
fire has consumed on the altar, and shall put them beside the altar.
(Leviticus 6:10)
In this set-apart clothing (or armour), Torah says that the priest
would then “take up” the ashes. Hebrew word for “take up” is
“ruhm” which literally means to “lift up”, “raise” or “exalt”. The
“ashes” (in Hebrew “deshen”) is literally the “fatness” or
“abundance” that the “fire” (“aish” in Hebrew) had “consumed”
(in Hebrew “akal”) with the “burnt offering” (olah or ascension)
on the “altar” (miz‟be‟akh).
As we “ascend” toward Elohim, we give ‫ יהוה‬our “deshen”
(fatness or our best) upon the “altar” as our “slaughtering”, our
“offering”. We are to “ruhm” or “lift up” our offering as with a
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“tenuphah”, an “elevation” or “wave offering” upon the fire.
‘And he shall take off his garments, and put on other garments,
and shall bring the ashes outside the camp to a clean place.
(Leviticus 6:11)
Interpretation:
• Word for “take off” is “pashat” - means to “spread out on the
surface”
• “Garments” here is “beged” - means “clothing” but, comes from
the root word “bagad” which means “deceit”.
• “put on” or “labash” (also meaning to “arm” oneself) with
“other” or beged” or “garments”.
• The priest “shall bring” or “yatsa” (deliver) the “ashes” or
“deshen” (abundance) outside the “camp” or “machaneh” (as in
military encampment or the body), to a clean place. “Clean”
here is “tahowr” (made ritually clean or prepared) and “place”
is “maqowm”. Defined as “any place of human abode” or
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“where people live”.
After we, as “ordained priests” of the Most High, have been
ascending, or having fellowship with ‫יהוה‬, through the offerings
of our lips, through praise and prayer; we then prepare
ourselves. We take off the prayer garments and arm ourselves
with other “garments”, or “armour”, EPHESIANS 6. We take the
abundance that is left in us, the ashes of our “olah” (our
“ascension”) out from “the camp”, “the body”, out into the
world; to hearts that ‫ יהוה‬has prepared. With this “change of
clothes” into His armour, we can truly withstand the fiery arrows
of the wicked and come against the powers and principalities
and rulers of the darkness of this age; and bring the “basar” (the
Tov News) of Shalom, through the Restoration of the Kingdom to
Yisra’el, through Mashiach ‫יהושע‬.
Our message is indeed “pashat” (simple and straightforward).
But, we’re working in His vineyard, His grain field; so we, wise as
serpents and gentle as doves, seek those whose hearts Ruach
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HaKodesh has prepared and not waste our pearls on swine.
‘And this is the Torah of the grain offering: The sons of Aharon shall
bring it near before ‫יהוה‬, in front of the altar, and shall take from it
with his hand from the fine flour of the grain offering, and from its oil,
and all the frankincense which is on the grain offering, and shall burn it
on the altar for a sweet fragrance, as its remembrance portion to ‫יהוה‬.
(Leviticus 6:14-15)
Grain is symbolic of “man” in Scripture. First, this grain offering is
a “minchah” (Strong’s #4503), which means a “gift” or
“oblation”. The sons of Aharon (priests) shall bring it near
“qarab” “before” ‫ יהוה‬and His altar. The word translated “before”
is, in the Hebrew, “paniym” (Strong’s #6440) and literally means
“in the face”. So this “drawing near” is in front of ‫’יהוה‬s Face. So,
when we “draw near”; we present ourselves to Him, or, before
His Face.
Why the sons: As ‫ יהושע‬is the son He presents us as a gift to the
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Father in His face.
The priest shall take (actually “ruhm” or “lift up”) a handful or
“qomets” (literally a “fistful”) of fine flour (“soleth” or finely
ground flour) and from the “oil” (“shemen” or “anointing”) and
“all” of the “frankincense” or “lebonah” which is on the
“minchah” or our “gift”.
Note: Lebonah is the word, or name, Laban (white) with a “hey”
on the end. The “hey” means “to be broken” and “revelation”.
So, as this “gift” of grain is elevated before the Face of Elohim, it
has been refined (ground very fine), anointed and made white
(pure) by breaking and revelation, it is “burnt” on the “altar”
(the place of slaughtering). For “burn” the Torah uses “qatar”
here, which means “to burn” as well as “to be joined”. So, when
we place our gift upon the altar in ascension, we are in fact
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“joined” (qatar) to ‫יהוה‬.
.. and shall burn it on the altar for a sweet fragrance, as its
remembrance portion to ‫יהוה‬. (Leviticus 6:15)
‫ יהוה‬receives this as “remembrance” (a memorial) portion to
Him. The Hebrew word here is “azkarah” which is from “azkar”
meaning to “remember”. This “gift” really shows that we
remember ‫יהוה‬.
“Azkarah” (memorial portion) has the numeric value of 233
which equals “léger” or “to the stranger”. We are to remember
‫ יהוה‬to the stranger, as we were once strangers? Now, the rest of
this “minchah” (gift or oblation of grain) is eaten by the priests.
Torah says that it is “most set-apart” and is to be eaten in the
courtyard of the Tent of Meeting. He takes a portion of our
oblation and gives us back the largest portion as a “most setapart” meal to share with each other in community, in the
“courtyard”. But, we need to remember, that this is not to be
mixed with the leaven of this world. Our time together as an
assembly, the Body of Mashiach, is set-apart. We need to treat it
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as such.
And ‫ יהוה‬spoke to Mosheh, saying, “Speak to the children of
Yisra’ĕl, saying, ‘Do not eat any fat, of bull or sheep or goat. ‘And
the fat of a dead body, and the fat of what is torn, is used for any
purpose, but you do not eat it at all. ‘For whoever eats the fat of
the beast of which men bring as an offering made by fire to ‫יהוה‬,
even the being who eats it shall be cut off from his people.
(Leviticus 7:22-25)
A diet containing high levels of fats can cause high cholesterol,
heart attacks and other diseases in our bodies.
‘And do not eat any blood in any of your dwellings, of bird or of
beast. ‘Any being who eats any blood, even that being shall be
cut off from his people.’ ” (Leviticus 7:26-27)
‘For the life of the flesh is in the blood, and I have given it to you
upon the altar to make atonement for your lives, for it is the
blood that makes atonement for the life.’ (Leviticus 17:11) 35
And ‫ יהוה‬spoke to Mosheh, saying, “Take Aharon and his sons with him,
and the garments, and the anointing oil, and the bull of the sin
offering, and the two rams, and the basket of unleavened bread, and
assemble all the congregation at the door of the Tent of Meeting.”
(Leviticus 8:1-3)
It is Strong’s #4394, which means “installation”, or the “setting of
stones”. The setting of the stones in Aharon’s breastplate and on
the shoulders of the ephod.
Drawing near to Him, a living Stone – rejected indeed by men, but
chosen by Elohim and precious – you also, as living stones, are being
built up, a spiritual house, a set-apart priesthood, to offer up spiritual
slaughter offerings acceptable to Elohim through ‫ יהושע‬Messiah. (1
Peter 2:4-5)
The numeric value of “ha-mi-lu-yim” is 120; which equals the
three 40 years periods of learning and testing in Moshe’s life, as
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well as “obedience”, “pillar” and “mo‟ed” (appointed time).
Moshe was to bring all the congregation to the door of the Tent
of Meeting. The phrase “all the congregation” in the Hebrew
here is “qahal eydah” which literally means “all the people” as in
a “swarm”. This phrase carries the connotation of assembling
the people as “witnesses” to hear a judgment or
pronouncement.
The word translated as door here isn’t “dalet”; but “pethach”
which means “opening” or “gate”. Moshe could have opened up
the whole front of the courtyard for all to see.
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So Mosheh brought Aharon and his sons and washed them with water,
(Leviticus 8:6)
Moshe “brought” Aharon and his sons and washed them with
water. The Hebrew used for “brought” is “qarab” which means
to “draw near”. Moshe drew them near and “washed” them
(“rachats” which means to “wash off”) with “water” (“mayim”).
The word “rachats” (to wash), is spelled “reish-chet-tzadee”
which means the “beginning fear righteous”. The fear of ‫ יהוה‬is
indeed the beginning of righteousness. “Mayim” (water) is
spelled “mem-yud-mem” which is a hand or a work between two
waters.
Just as our fathers passed through the Reed Sea from slavery to
freedom, so this washing is a picture of how the “fear of ‫”יהוה‬
leads us through the “Mikveh” waters into righteousness and
into His service. The numeric value of “rachats mayim” is 388
which equals “hashaf” which means to “separate”.
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And he brought the second ram, the ram of ordination, and Aharon
and his sons laid their hands on the head of the ram, and it was
slaughtered. And Mosheh took some of its blood and put it on the tip of
Aharon’s right ear, and on the thumb of his right hand, and on the big
toe of his right foot. (Leviticus 8:22-23)
The Hebrew word for “ram” is “ayil” (Strong’s #352), spelled
“aleph-yud-lamed” and literally means pillar, pilaster or strength.
“Aleph” means “master”, “yud” is “hand” while “lamed” is “the
shepherd‟s staff” or “teaching”. The numeric value of “ayil” is 41
which equals “Eloah” (my El). What we surmise is the “the
Master (El) is teaching us by His hand”
‫ יהוה‬is setting apart what they hear, do and there steps (their
walk). The right or “yemawni” is from the root word “yaman”
which means also to choose that which is right. So He’s ordaining
that they will choose what is right for the people (B’nei Yisra’el)
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in what they “hear”, what they “do” and where they “walk”.
To live a consecrated life, we must have the following:
1. Consecrated ears that are attentive to God; “My sheep hear
My voice, and I know them, and they follow Me. (John 10:27)
2. Consecrated hands that are ready to do His will and the good
works He has pre-appointed for us to perform; “…bearing
fruit in every good work…” (Colossians 1:10)
1. Consecrated feet that continually walk in His holy ways The
steps of a man are ordered by ‫יהוה‬, And He delights in his way.
(Psalms 37:23)
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. from the basket of unleavened bread that was before ‫ יהוה‬he took one
unleavened cake, and a cake of bread anointed with oil, and one thin cake,
and put them on the fat and on the right thigh, and placed all these in the
hands of Aharon and in the hands of his sons, and waved them as a wave
offering before ‫יהוה‬. (Leviticus 8:26-27)
The first is “one unleavened cake”. Scripture doesn’t use “aleph” for one,
but “echad” (unity or unified) “matzah” “challah” (braided bread). The
second is a “matzah shemen” (an anointed loaf of braided bread). The
third is “one thin cake” or “echad raqiyq”. Now, “raqiyq” (thin cake) is
from the root “raqaq” (to beat thin or spread out). Three is the number of
divine ordination. These cakes were placed on “the fat and the right
shoulder”. This represents the blessing of the first-born. The “fat” is the
“abundance” or “multiplicity” and the “right shoulder” is the “burden”
and the “authority” (ministry). Moshe took the breast (“chazeh”) and
waved it in the Face of ‫יהוה‬. This word “chazeh” also means “to behold”
or “look upon” as in the Face of ‫יהוה‬. So, in this waving of the breast,
Moshe was beholding ‫’יהוה‬s Face while making a “qorban” (a drawing
near) to ‫’יהוה‬s Face.
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Leviticus 8:30-36 After the ordination, ‫ יהוה‬commanded them not
to go outside the door for seven days; because ‫ יהוה‬was setting
them apart, in other words they were to be before Elohim (in His
Face) making atonement for themselves, and the priesthood, and
guarding (shamar) the duty (mishmereth or injunctions) of ‫יהוה‬
for seven days and nights. Three is the number representing
divine ordination, seven represents ‫’יהוה‬s perfection of man, and
all of creation.
You might see the seven days representing the seven millennia
of ‫’יהוה‬s dealings with man, staying in His presence until our
“ordination” is complete. These priests stayed at the door of the
Tent, the Dwelling Place of Elohim is now in our hearts. We can
now, through ‫ יהושע‬stay in His presence at all times, if we
“choose the right” (as with the earlobe, thumb and big toe).
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As Saul wrote in Hebrews 13:10-15
We have an altar from which those serving the Tent have no authority
to eat. For the bodies of those beasts whose blood is brought into the
Set-apart Place by the high priest for sin, are burned outside the camp.
And so ‫ יהושע‬also suffered outside the gate, to set apart the people
with His own blood. Let us, then, go to Him outside the camp, bearing
His reproach. For we have no lasting city here, but we seek the one
coming. Through Him then, let us continually offer up a slaughter
offering of praise to Elohim, that is, the fruit of our lips,1 giving thanks
to His Name. Footnote: 1Or “bulls of our lips” - See Hosh. 14:2.
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Living Sacrifice: I call upon you, therefore, brothers, through the
compassion of Elohim, to present your bodies a living offering –
set-apart, well-pleasing to Elohim – your reasonable worship.
(Romans 12:1)
Sacrifice of Love: Become, then, imitators of Elohim as beloved
children. And walk in love, as Messiah also has loved us, and
gave Himself for us, a gift and an offering to Elohim for a sweetsmelling fragrance. (Ephesians 5:1-2)
Sacrifice of Service: Do all matters without grumblings and
disputings, in order that you be blameless and faultless, children
of Elohim without blemish in the midst of a crooked and perverse
generation, among whom you shine as lights in the world,
holding on to the Word of life, for a boast to me in the day of
Messiah, that I have not run in vain or laboured in vain. In fact,
even if I am being poured out as a drink offering on the offering
and service of your belief, I am glad and rejoice with you all.
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(Philippians 2:14-17)
Sacrifice of Giving: And you know too, Philippians, that in the
beginning of the Good News, when I went out from Makedonia, no
assembly shared with me concerning giving and receiving, except you
only, because, even in Thessalonike you sent to my need, once and
twice. Not that I seek the gift, but I seek the fruit that is multiplying to
your account. Indeed I have all and more than enough. I have been
filled, having received from Epaphroditos what you sent, a sweetsmelling fragrance, an acceptable offering, well-pleasing to Elohim.
(Philippians 4:15-18)
Sacrifice of praise: Through Him then, let us continually offer up a
slaughter offering of praise to Elohim, that is, the fruit of our lips,
giving thanks to His Name. (Hebrews 13:15)
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