TORAH and GLORY SCHOOL
Torah and Glory School Parsha Commentary Course
Word and Spirit
An education ministry of Bless the Land
Written by Hutch Church
April, 2012
Introduction: The Torah and Glory School lessons are based upon the whole Word of God—the Torah (Pentateuch, the first five books of the Bible, the Tanakh (includes the remaining books of the Old Testament, also referred to as the Prophets and Writings), and the Apostolic Scriptures (entire New Testament of Brit Chadashah). Throughout our lessons we exalt Yeshua and emphasize the nature, value, and necessity of living and serving within the full, active ministry of the Holy Spirit. We believe the return of Believers to (a) the study and standards of the Torah, (b) the fullness of the Holy Spirit (Ruach HaKodesh), and (c) their Hebraic heritage will usher the Body of Messiah into greater intimacy and identification with Yeshua, separate His people from the spirit of the age, and equip us more completely for discipleship and service in the end-times.
We invite you to invest one year of your life in study and spiritual growth. The Torah and Glory School offers two levels of association: 1. Reader level. The lessons are available for use to everyone. 2. Student [Talmidim] level. Here, people actually enroll in the school, commit to working our program, and invest one year of their lives into intense spiritual transformation. For information concerning the Torah and Glory School, and the process, requirements, and advantages of enrollment, click HERE. You will be taken to our school's Introduction Page where the program will be explained..
Parsha Lesson Twenty-nine: Acharei Mot ("After the death")
Torah: Leviticus [Vayikra] 16:1-18:30
Haftorah: Isaiah [Yeshayahu] 53:1-12
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Brit Chadashah: Hebrews [Irvim] 7:23-10:25
Sections: 1. Welcome 2. Weekly Commentary 3. Study and Hearing 4. Prayer 5. Conclusion
Section 1: Welcome to the Word
מ
Mem. The Hebrew letter mem is the thirteenth letter of the alef-bet. It is drawn in such a way as to resemble waves of water, and hence means water. Today the letter also symbolizes something mighty or chaotic, like the ocean. Mem can also signify “to come down” from, like water flows down river. Mem has come all the way from its Hebrew-Phoenician beginning to become the letter “M” in our English alphabet. Mem also represents cleansing, new life, and thus Yeshua. By representing water the letter speaks of baptism in both natural and Living Water, the Spirit. Further, by showing the form of a stone tablet, mem also reminds us that the Law of YHVH is good.
Stanza thirteen; part one: “Oh, how I love your instructions. I think about them all day long. Your commands make me wiser than my enemies, for they are my constant guide. Yes, I have more insight than my teachers, for I am always thinking of your laws. I am even wiser than my elders, for I have kept your commandments” (Psalm 119:97-100).
The psalmist had grown increasingly enamored with the Word of YHVH as he meditated upon it. The divine precepts were a delight to his soul. “The knowledge of God’s Law gives wisdom and an understanding infinitely above the cunning and craft of worldly men. If to the knowledge is added a faithful and habitual obedience, a wisdom is attained which can be reached in no other way.” [1] People who are advanced in age do not necessarily excel in wisdom. Teachers may be knowledgeable in their specialty but not wise in the way of salvation. Knowledge and obedience to YHVH’s commandments are needed for us who seek to know His ways.
The writer was not requesting deliverance from internal, personal struggles but desired to remain protected from the external oppression of enemies. He realized that to abide within the precepts of YHVH's truth is to remain protected from the destructive intents and hostilities of adversaries. Therefore, Scripture calls today’s Saints to also abide in His truth. "He that abideth in the secret place of the Most High shall abide under the shadow of the Almighty. I will say of YHVH He is my refuge and my fortress...Surely He shall deliver thee from the snare of the fowler and the noisome pestilence. He shall cover thee...thou shalt not be afraid..." (Psalm 91:13). His angels have charge over you and me, to guard us and bear us up. Go forward, then, walking in His truth, and enjoy a week of divine favor, provision, and protection. Tamid kadima--Always forward. Shalom.
Section 2: Weekly Commentary
Last week: "Then the Lord spoke to Moses, saying, this shall be the law of the leper in the day of his cleansing" (Lev. 14:1-2).
Last week's parshas, Tazriah ("She bears seed") and Metsora ("Infected one"), instructed the reader concerning (1) laws and tests for uncleanness and (2) purification rites for cleansing ceremonially unclean people in Israel. We learned that the maintenance of physical and moral purity, required of the Priests and people of Israel, demanded an ongoing process of daily, seasonally, and yearly purification rites and sacrifices. We noted further that integrity of heart, mind, and will was necessary for the continual welfare of the people. Learn: Avoid that which directly or indirectly defiles the body and soul, and "...pursue the things that make for peace and the building up of one another" (Romans 14:19).
This week: Our first parsha is entitled Acharei Mot ("After the death of"). It opens by describing the services which were to be performed by the High Priest (Kohen Gadol) on Yom Kippur in the Tabernacle [Mishkan] and, later, in the Temple [Beis HaMikdash; "sanctified House"]. However, the reader is not specifically told at the beginning of the parsha what day is being referred to until the end of its first chapter: "And this shall be a statute for ever unto you; that in the seventh month, on the tenth day of the month, ye shall afflict [humble] your souls..." (Vayikra 16:29). Note: Parsha Kedoshim (“Holy ones”) is also read this week and follows Acharei Mot.
After the deaths of Nadab and Abihu, YHVH told Moses to instruct Aaron about the cleansings, offerings, purifications, and spotless sacred garments required for entry into the holy sanctuary containing the Ark of the Covenant. Because of the tragic episode involving his deceased sons, Aaron would have been very interested in having a more perfect understanding of Tabernacle protocol than what had before been given, if he was to enter into and minister before the presence of YHVH with confidence. The parsha goes on to explain in detail the service to be performed by the High Priest on Yom Kippur, who had to physically wash, ceremonially cleanse himself, and then make atonement for himself, Elohim's people, the Tabernacle, and the Brazen Altar. Among the offerings of the Day of Atonement were the two male goats, one of which became the "scapegoat", or the azazel goat. [Note: The word "azazel" refers to a jagged, rocky precipice in the wilderness region approximately twelve miles east of Jerusalem. It is where the second goat was taken and disposed of by a designated man. The act of removing the goat into the wilderness simply represented Elohim removing Israel's sin from His sight. Azazel only later began to be used to refer to a demonic entity, probably one associated with entry into Sheol.] Parsha Achare Mot goes on to: (1) warn against bringing offerings anywhere else other than to the Tabernacle, (2) forbid the consumption of blood, and (3) give laws concerning moral relations.
Torah
Torah Note # 29 : "In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets" (My. 7:12). We have pointed out that the Torah is regarded as the five Books of Moses, the Pentateuch, Talmud commentary, YHVH's instructions, the mark of righteousness for which we aim, all of Scripture, a covenant, a wedding contract called a ketubah, the Law, and divine teaching. It also contains a number of covenants within itself. Is it possible, therefore, to summarize the Torah's content and commentary, and present the essence of it in a few, easily understood words? For the sake of His listeners, this is exactly what Yeshua did. He stated in practical terms the principle of what is written within the Torah itself: "You shall not hate your fellow countryman [brother] in your heart; you may surely reprove your neighbor, but you shall not incur sin because of him. You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am YHVH" (Lev. 19:18; see also Deut.6:4; Mt. 22:37-39). At the heart of the Torah is divine love.
1. "And YHVH spoke unto Moses after the death of the two sons of Aaron, when they offered before YHVH and died; And YHVH said to Moses, Speak unto Aaron thy brother that he come not at all times [any time] into the holy place within the veil before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat" (Vayikra 16:1-2).
Nadab and Abihu died for their presumption in entering uninvited and ill-equipped into the sanctuary. Because of the startling occurrence, it would be natural for Aaron, their father and High Priest, to be uncertain and fearful about entering the Holy of Holies himself. If wrongfully entering the outer chamber of the Tabernacle had proven so disastrous to his sons, Nadab and Abihu, what more would happen if he went in even further, improperly venturing beyond the veil into the mystifying, inscrutable, Most Holy Place where the Ark with the Mercy Seat rested? It was upon the Mercy Seat, between the Cherubim, that the visible manifest Presence, the Shechinah glory of YHVH, abode while cloaked in the cloud of the incense. "...I will appear in the cloud upon the mercy seat." It is natural to assume that he would earnestly want to have a more complete knowledge concerning the manner in which he was to present himself before YHVH. In Acharei Mot, Aaron is therefore given instructions regarding the proper time, preparations, and offerings by which he could appear before the Presence of YHVH. His entrance would take place once a year, on Yom Kippur, the Day of Atonement, to make atonement for himself, his household, the Tabernacle, and all Israel. In his role as Kohen Gadol, Aaron is a type of Yeshua, of Whom it is written:, "...Messiah appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands..and not through the blood of goats and calves, but through His own blood, He entered the Holy Place, once for all..." (Heb. 9:11-12).
Immediately after the death of his two sons, Aaron was given strict orders not to display any outward signs of mourning. "So Aaron therefore kept silent...Moses said to Aaron and to his sons...Do not uncover your heads nor tear your clothes..." (Vayikra 10:3-6). He had been set into an office of grave responsibility. He was to fully identify with the righteousness and standards of YHVH, even when it was most difficult. In his epistle, James addresses the matter of enduring hardship, trials, and heartache, and bearing up under them.
"To the twelve tribes who are dispersed abroad: Greetings. Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing" (James 1:1-4).
James opens his epistle with an exhortation for the scattered twelve tribes who are undergoing adversity from the heathen and from their unbelieving countrymen for their faith in Yeshua. He says, "Consider it all joy." To uphold such an attitude while undergoing difficulties was possible then, and is today, but only to the Believers in Yeshua—people of faith. The worldly-minded man would consider such an exhortation ridiculous and unintelligible. However, to rejoice while going through trials is in keeping with our Messianic knowledge, hope, and faith. Because we know YHVH is our Abba, we can and should follow the advice that came from the loving heart of James. The believer who uses his hardships as opportunities to give Elohim glory demonstrates faith, contributes toward his own moral maturity, resists the enemy [who thus flees, having to place to camp], and therefore actually profits from his tribulations/adversities. Moses "accounted the reproach of Messiah greater riches than the treasures of Egypt." Paul sang hymns in prison while his feet were is clapped in irons. The apostles "rejoiced that they were counted worthy to suffer dishonor for Messiah's name." Preacher John Bunyan, who wrote Pilgrim's Progress, spent twelve years in a dreary, cold, English prison for his faith, yet turned his gloomy cell into his own heavenly sanctuary. And the testimony of countless, unknown faithful hidden ones down through the centuries has been, "We glory in tribulations also." Thus, for the believer, his struggles become crosses sent (allowed) by a compassionate Father for the advancement of His child's perfection, and ultimately the increase of their joy in all circumstances. "Rejoice always" (1 Thess. 5).
2. "Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering" (Vayikra 16:3).
"Thus" should be translated, With this. Aaron was commanded to come properly equipped with the designated sacrifices, attired in the specified holy garments, and following the prescribed rituals. The effectiveness of the ministrations of the Aaronic high priests did not depend upon their particular character or worthiness, but rather rested upon their strict obedience to the commandments which regulated their office. The special offerings designated for Aaron on the great Day of Atonement, Yom Kippur, were a young bull and a ram. When Aaron had completed the sacrificial order described below, he could enter the Holy of Holies.
3. "He shall put on the holy linen coat, and he shall have the linen breeches upon...be girded with a linen girdle, and with the linen mitre [turban] shall he be attired: these are holy garments; therefore he shall wash his flesh in water, and so shall he put them on" (Vayikra 16:4).
The clothing for the Kohen Gadol was entirely white, from head to foot. The clothing was representative of the holiness and purity which the sacrifices and rituals of Yom Kippur ceremonially effected [produced, caused], a holiness that needed to be displayed and magnified by the Kohen Gadol. Such symbolism is common is Scripture. In Ezekiel and Daniel, the angel of YHVH is attired in white linen (Ez. 9:2,3,11; 10:2,6,7; Dan. 5:5; 12:6-7). Angelic appearance is described in the Gospels: "His countenance was like lightning, and his raiment white as snow" (Matthew28:3). The Bride of Yeshua the Lamb shall also be attired in white. "Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and His wife has made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white [bright]: for the fine linen is the righteousness [righteous acts] of the saints" Rev. 19:7-8). The holiness and brightness that symbolizes the angels and the bride of Messiah, is representative first and foremost of the purity and glory of the King of the Saints, the divine Mediator between YHVH and man. He is Yeshua, "Who being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high" (Heb. 1:3). The idea of holiness and purity is emphasized by the requirement that the Kohen Gadol washed himself before putting on the linen garments. The washing and bright attire represent a call to complete sanctification for redeemed Israel.
4. "And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. And Aaron shall offer his bullock of the sin offering, which is for himself, and for his house." (Vayikra 16:5-6).
The sacrifices for the people of Israel, the entire congregation, were taken from the people themselves. This was only appropriate. The two goats were to be set aside. Together they represented one sin offering. Aaron was then to bring the bullock, which was purchased with his own money, to the Altar. This was the first step in the expiation process. Before other offerings could be made the High Priest who officiated over the great Day's proceedings had to be reconciled, with his household, to Elohim. Then the offering for the people could be made. Again, the atonement was effected by the shed blood of the innocent sacrifice as it was applied according to the commandments of YHVH.
Once the animals were in place, Aaron was to cast lots over the two goats. One goat would be chosen to be sacrificed and the other, the scapegoat, would be led into the wilderness and loosed. [We have been told it was thrown over a cliff.] After casting lots, Aaron was to bring his bullock forward for sacrificing.
5. "And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering...and he shall take a censor full of burning coals from off the altar before YHVH, and his hands full of sweet incense beaten small, and bring it within the veil: And he shall put the incense upon the fire before YHVH, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: And he shall take of the blood of the bullock, and sprinkle it seven times upon the mercy seat eastward; and before the mercy seat...Then shall he kill he goat of the sin offering that is for the people, and bring its blood within the veil...and sprinkle it upon the mercy seat, and before the mercy seat" (Vayikra 16:11-15).
Aaron, the Kohen Gadol, would then sacrifice the bull and make this confession for himself and his family: "...I have acted wickedly, rebelled, and sinned before You, I and my household...forgive now the wicked acts, rebellions, and sins, for I have acted wickedly, rebelled and sinned before you, I and my household, as it is written in the Torah of Your servant Moses." [From the Chumash, Stone, Edition, pg. 638; Mishnah Yoma 2:8.] Once Aaron had cleansed himself and his house by sacrifice and confession, he would be prepared to enter the Tabernacle and appear before Elohim. He was to take a shovel of fiery coals from the altar and handsful of incense and pass from the courtyard through the Holy Place into the Holy of Holies, put the incense on the coals and fill the space behind the veil with a heavy cloud of incense smoke. Then Aaron would return to the Courtyard to obtain some of the blood of the sacrificed bullock and come again beyond the Veil with the holy blood and sprinkle it seven times in front of the Mercy Seat. He was to return again to the court and kill the goat upon which the sacrifice lot had fallen, and carry its blood within the curtain, and also sprinkle it seven times on the Ark's cover, the Mercy Seat. The sprinkling of the blood upon and before the Ark and Mercy Seat effected the symbolic annual atonement for the Most holy Place. The outer chamber (the Holy Place) and the Brazen Altar also needed annual ceremonial purification. This was necessary because, as Israel journeyed, the Tabernacle would be continually taken down and set back up by the hands of sinful man.
6. "And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness" (Vayikra 16:16).
The high priest would purify the rest of the Tabernacle outside the Veil in a similar way, by sprinkling the blood of both the bull and the goat in the outer chamber toward the Veil and seven sprinklings before it. Then the High Priest would place the blood of the bull and goat upon the horns of the Golden Altar of Incense. "And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements..." (Ex. 30:10).
7. "And he shall go out unto the altar, that is before YHVH, and make an atonement for it" (Vayikra 16:18).
The High Priest was then to go outside to the Altar that is before Adonai in the court. This altar was the Altar of burnt offerings (although the above verse is said by some to be another reference to the Altar of Incense). The blood of the sin offerings would be sprinkled seven times upon the Altar, and placed upon its horns round-about. In this way the commandment was obeyed: "And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation" (v.33).
8. "And when he hath made an end of reconciling the holy place and the tabernacle, of the congregation, and the altar, he shall bring the live [remaining] goat: And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel...And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness" (Vayikra 16:20-22).
We see here again the important part confession has in the demonstration of true repentance and in effecting the divine restoration of the offender. Aaron was to offer the remaining goat, said to be the Azazel goat, by laying his hands on it and making a confession for the people of Israel. Then a respected man in the community would conduct the goat, that symbolically carried the iniquities of Israel, to the edge of the wilderness where it would be released, or dispatched.
9. "And Aaron shall come to the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there: and he shall [then go] wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make atonement for himself, and for the people." (Vayikra 16:23-24).
At that time Aaron was to change, wash, and (apparently) put on his usual high priestly garments. No doubt, this was done in a place set aside for this purpose. He was then to sacrifice a burnt offering for himself and for the people and burn the fat upon the altar. The remainder of sin offerings were to be completely burned outside the camp.
10. "The one who released the goat as the scapegoat shall wash his clothes and bathe his body with water; then afterward he shall come into the camp" (Vayikra 16:26).
The man who escorted the scapegoat out to the wilderness and the man who carried the flesh of the sacrificed goat both had to wash their clothing and bathe before returning to the camp.
11. "This shall be a permanent statute for you; in the seventh month, on the tenth day of the month, you shall humble your souls and not do any work, whether the native , or the alien who sojourns among you; for it is on this day that atonement shall be made for you to cleanse you; you shall be clean from all your sins before the Lord. It is to be a Sabbath of solemn rest for you...(Lev. 16:29-31).
The seventh month is the most sacred month of the calendar. In this month, the first day, which was Yom Teruah (Day of Trumpets), through to the tenth day, are called Days of Awe. This is when people prepare for Yom Kippur. The fifteenth through the twenty-second days are appointed holy days, and comprise the Feast of Tabernacles, or Succot. The Day of Atonement [Yom Kippur], the tenth day, is a fixed day for national atonement, humiliation, rest, permanent observance, and preparation for the joyous festival of Sukkot. Note: Someone whose sins had been atoned for and put away on Yom Kippur, and whose upcoming year had been blessed, had reason to be happy, and could devote himself to his Elohim with renewed zeal and faith. Such a person could also show kindness and mercy to his fellow Israelite with an unburdened soul. Therefore, the chief feature of the Feast of Tabernacles was the large number of burnt offerings (dedication offerings) willingly presented by glad worshippers who had been pardoned, embraced anew by divine mercy, and granted increase in their fields and labors. Rejoicing and great conviviality [congenial relations] thus distinguished this season. "In everything give thanks; for this is the will of God in Messiah Yeshua concerning you" (1 Thess. 5:18).
12. "And YHVH spoke to Moses, saying, speak to Aaron, and unto his sons...What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, And brings it not to the door of the tabernacle of the congregation, to offer an offering unto to YHVH...that man shall be cut off from among his people" (Vayikra 17:1-4).
The word "killeth" [kills] should be rendered sacrifices. All sacrifices were to be brought to the door of the Tabernacle and to the priests. Sacrifices made at any other place would be considered as blood unjustifiably shed, and the party guilty of such a transgression would be excommunicated from the congregation of Israel.
13. "...the sons of Israel may bring their sacrifices which they were sacrificing in the open field, that they may bring them to the Lord, at the doorway of the tent of meeting to the priest and sacrifice as sacrifices of peace offerings to the Lord...They shall no longer sacrifice their sacrifices to the goat demons with which they play the harlot..." (Lev. 17:5-7).
Many people in ancient Israel had followed the custom of slaughtering sacrifices anywhere they could build an altar, a practice that was common in the days of Noah and the Patriarchs. With the Mosaic Covenant in place, however, Israelites were called to withdraw from the open, unsupervised fields, and bring all their offerings to YHVH's designated sanctuary. There the offerings could be inspected and supervised by the Kohen, and the Tabernacle regulations would insure the preservation of (a) spiritual integrity and (b) the typology of Yeshua and His redemption. The Israelites were not to follow, be an audience to, or be influenced by the heathen practice of sacrificing animals to demon-gods. The sacrifices of the nations were part of their occult ceremonies that often took place in the open fields. Israel's worship would be distinctly different. And the people would listen to only one Voice, the Torah of the Almighty. Liberty without law becomes anarchy and chaos. Therefore, it is logical that the people of Elohim should expect restrictions, or guidelines, placed upon their freedom. Good things can be done in wrong ways. A word spoken in season can be, in another instance, a pearl cast before a swine. "The nations may follow their own devices and desires, [but] the chosen people are under a covenant to obey the commands of the [divine] Legislator. They are assured His wisdom and kindness will prevent the adoption of any unnecessary and inequitable prohibitions. For all His precepts there are the best possible reasons, and therefore obedience is cheerfully rendered." [2] His guidelines always turn out to be best for His people. In following them, Israel would find contentment, prosperity, and protection. Nothing has changed here.
14. "For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement...for as for the life of all flesh, its blood is identified with its life" (Lev. 17:11-14).
The sacredness of blood is seen throughout Scripture. Scripture tells us: "The life of the flesh is in the blood." Israel was commanded to bring the blood of the sacrifice to the door of the Tabernacle where it would be sprinkled and poured out before the altar. Before the Mosaic Covenant was confirmed, the sacrifices of people approaching Elohim could be offered wherever divine propriety indicated (Gen. 12:8; Job 1:5). With the advent of the Tabernacle and the statutes requiring how and when specified offerings were to be brought to it, public worship was promoted and widespread idolatry (which tended to take place secretly in remote fields) was prevented. Further, by bringing the offering to the door of the Sanctuary, and putting its blood upon the altar, the worshipper could be better taught to discern Messiah, and perceive that through His Blood one enters into the Kingdom of God. The regulations regarding the application of the blood of the sacrifice also served to inculcate into the hearts and minds of the people its sacredness. The blood was for atonement. It was strictly forbidden for anyone in Israel to consume it.
15. "I am the Lord your God. You shall not do what is done in the land of Egypt where you lived, nor are you to do what is done in the land of Canaan where I am bringing you; you will not walk in their statutes. You are to perform my Judgments and keep [guard] My statutes, to live in accord with them; I am the Lord your God" (Lev.18:2-4).
The Hebrew people were not to be conformed to the world they were about to inhabit. They were to adhere to YHVH's covenant standards. This would prevent them from descending into the immoral, demonic haunts of their heathen neighbors, who lived without any understanding of His truth. "I am the Lord thy God." They would come to hear of Him, and be judged by Him, but would never know Him in a covenantal way. Conformity to His will, by faith (not mechanical conduct), was the key to Israel's health, abundance and prosperity in the land, and to their safety from oppression by bordering heathen nations.
16. "None of you shall approach to any that is near of kin to him to uncover their nakedness: I am YHVH. The nakedness of thy father, or the nakedness of thy mother...Thou shalt not uncover...sister...daughter in law...Thou shalt not lie with mankind as with woman kind...neither shalt thou lie with any beast...it is confusion" (Vayikra 18:6-23).
Laws against sexual immorality and deviant practices are set forth in this chapter. We note that unchecked impurity will grow to any length and degradation. Where does depravity, which must be expunged for the health of a person or community, begin? We can trace the process backwards and find the cause: We can begin with, say...adultery, and follow its development. Adultery could be traced back to fornication, then to seduction, pornography and lasciviousness, and further back to indecency, and further still to crude company, vile entertainments, unholy conversation, indecent thought habits...and finally to a single, impure thought that was allowed back again and again. It would be a thought, an idea, that was never seriously challenged, but tolerated, then entertained, nurtured, and finally enjoyed and engrained--a seed that would, in the end, produce a degraded lifestyle. This is the pathway of confusion. The battle is in the mind. Scripture provides the remedy and the Spirit gives us the strength to obey it: "Finally brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think [meditate] on these things" (Phil. 4:6).
17. "For the land has become defiled [by Canaan's debased races/peoples], therefore, I have brought My punishment upon it, so the land has spewed out [a preterite word: implies present tense or about to happen, not past tense] its inhabitants" (Lev. 18:25).
The individual sinner, if found guilty of committing incest and other sexual offenses strictly forbidden by YHVH, was excommunicated from Israel without any hope of return. The nation, if it did not continue to cleanse itself and become purified by consistently identifying and casting out those guilty of insidious sins and moral crimes, would end up ceremonially unclean, defiled, and un-pardoned. It would become like Canaan.
18. "Thus you are to keep My charge, that you do not practice any of the abominable customs which have been practiced before you..." (Lev. 18:30).
The Almighty wanted Israel to understand that the sins described in the chapter are detestable and abhorrent. He wanted them to realize, for their own welfare and peace, that it is a fearful thing to have committed these offenses, and to become that which He regards as an abomination, an object of His holy indignation. "It is a fearful thing to fall into the hands of the living God" (Heb. 10:31). Yet His heart is to find His people always in a place where He can richly bless and prosper them. YHVH loves Israel. He loves you and me.
Haftorah
In the days of the prophet Amos, Israel had run after the lifestyle of the surrounding heathen nations and indulged in behavior that this weeks parsha, Acharei Mot, forbids. YHVH raised up and anointed a man named Amos, a herdsman who had not been trained in a school of the prophets and who had no priestly lineage, to proclaim His Word. He was anointed to cry out against the sins of inhumanity and declare that YHVH held nations, as well as Israel, accountable for their treatment of (a) their own citizens and (b) people of other races and countries. In Amos, Messiah is seen as the "Burden Bearer" Who bears our sins (Isa. 53:12) and the burden of the Word of YHVH (John 1:1-2). Also, Yeshua is seen as the final Judge of the nations (1 Thess. 1:7-9) and Restorer of the Tabernacle of David (Mt. 16:18-19). Amos's prophetic ministry covered approximately ten years, taking place during the period of Jereboam II of Israel and Hezekiah of Judah.
1. "Behold, the eyes of YHVH Elohim are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith YHVH. For lo, I will command, and I will sift [shake] the house of Israel among the nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth" (Amos 9:8-9).
Amos's word concerning the house of Jacob declares a "sifting" is coming; a "shaking to and fro" is forecast for the people. Israel, both the House of Ephraim and the House of Judah, would end up being shaken by foreign invasions and dispersed to the nations to endure temptation, apostasy, assimilation, trials, persecutions, and afflictions. The prophet said that in the end, the good grain, as distinguished from the chaff that is shaken loose in the sifting, will inherit the promises and be gathered into the heavenly garner (1 Sam. 26:20; Isa. 6:13; Ezek. 20:38; Mt. 3:12).
2. "In that day I will raise up the tabernacle of David that is fallen, and close the breeches [repair its damage] thereof; and I will raise up his ruins, and I will build it as in the old days" (v.11).
The raising up and restoration of the fallen Tabernacle of David commenced with the coming of Messiah. By that time, the Tabernacle of David had been reduced to the likeness of a rundown house in comparison to glorious kingdom it had been at the height of the monarchy. Furthermore, the Northern Kingdom was scattered, long gone for the most part, and forgotten by many. Judah was reduced to being a dusty province governed by Rome, and the royal line was represented by a carpenter's family. An outside shelter in Bethlehem had to serve as the royal palace that temporarily housed the new-born King and Redeemer of the world and Gatherer of all Israel. The residing king of Judah was not from the House of David, but was a murderous pretender placed in Jerusalem by foreigners. Note: The Tabernacle of David, by definition, encompasses the people King David ruled, the twelve tribes over which David reigned before the division of Israel occurred following Solomon's reign. The restored Tabernacle of David will be comprised of people from all nations, some being biological descendents of Israel and some not, but all being grafted into Israel through faith in Yeshua and regeneration by the Spirit. This restoration will fully occur, we believe, when Messiah returns to reign from Jerusalem (Isa. 9:6-7; 11:3; 24:23; 49:6; 60:1-3; 61:6; Jer.3:14-17; Ezek. 37:22-28; 40:1-47:12; Hos. 1:11; Joel 3:16-17,21; Amos 9:9-11; Zech. 8:3-13; 13:2-5.
3. "And I will return the captivity of My people Israel, and they shall rebuild desolate cities and inhabit them, and they shall plant vineyards and drink their wine, and they shall make gardens and eat their produce. And I will plant them on their land, and they shall no longer be uprooted from upon their land, that I have given them, saith YHVH your Elohim" (vrs. 14-15).
We see in the prophet's vision a new land of Israel prophesied, where the works of the destroyer are no longer in evidence. All the traces are gone. The ruins are restored and the waste places prosper. Crops abound in fertile fields and the people are pure and joyful. Seed-time and harvest overlap. The harvester must run to harvest the over-whelming abundance in order to keep ahead of the ploughman. Vineyards on mountain slopes will drop wine. Israel will be built up, restored after this fashion, and residing in the glory of Yeshua. Yokes and burdens will be broken off the people. Israel will return and resettle the land which has enthroned Yeshua HaMashiach in its heart. The promise of restoration is secured by the unchanging character of the One Who promised. The reign of Messiah in the New Kingdom will embrace all nations and be enriched with a profound abundance of spiritual blessings, and endure forever.
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
1. "And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as YHVH commanded Moses" (Vayikra 16:34).
Union and communion between man and the Most High is the purpose of His covenants. For this to be effected the barrier of sin and ceremonial uncleanness (which represented sin) had to be taken away. Since sin and uncleanness could not naturally be removed entirely/taken away completely, then two choices remained: (1) the sin would be punished as justice required, or (2) the sin had to be covered (hidden, so to speak) from YHVH's sight. The covering was the atonement, which was effected by the sacrifices of clean animals offered and with ceremonial purification. Thus, to achieve and maintain fellowship with the Almighty, Israel was given various corporate and individual sin offerings and purification rites for cleansing. Nevertheless, unpremeditated, careless public and private sin and uncleanness amassed during each year in Israel which had to be either avenged, or atoned for and covered, lest the Tabernacle and congregation become defiled. This annual atonement and reconciliation for all Israel were accomplished on the great Day of Atonement, Yom Kippur.
The Yom Kippur ceremony included: (1) Bathing. (2) Dressing in white garments. (3) Presenting sin offerings. (4) Entering into the Holy of Holies. (5) Sprinkling of blood from the sin offering upon and before the Mercy Seat. And, (6) sacrificing one goat and removing another from the camp. All these are all typical of Messiah Yeshua.
Their meaning: (1) Bathing speaks of cleansing, and believers being washed in Messiah's Blood and in the waters of baptism (Heb. 10:11-18). (2) White garments speak of purity, and believers being clothed with His righteousness (2 Cor. 5:21). (3) The sin offering is a type of Yeshua, the Lamb of Elohim, Who became our sin offering on the cross (Jn. 1:29). (4) Aaron's entry into the Most Holy Place with the blood of the bullock and goat represents Yeshua's ascension and entry into the heavenly Temple with His own Blood (Hebrews 9 and 10). (5) Sprinkling of the blood depicts Messiah's life-blood being offered on the cross, and carried by Him into heaven and placed upon the Mercy Seat (Heb. 9:12). (6) The scapegoat that symbolically carried away Israel's sin to the wilderness, points to Messiah Yeshua, Who, as our Sin-bearer, removed from us our sins (1 Jn. 1:7-9). Yeshua is our perfect High Priest. He has opened to us the way to heaven. "And having been made perfect, He became to all who obey Him the source of eternal salvation, being designated by God as a high priest according to the order of Melchizedek" (Heb. 5:9-10).
Aaron had to make atonement annually for Israel because the blood of animal sacrifices could not effectually or permanently, but only symbolically and temporarily, take away sins (Heb. 10:4). Therefore, Yeshua has come and has offered Himself once as a sin offering. "But this man, after he had offered one sacrifice for sins forever sat down on the right hand of God...for by one offering He hath perfected forever them that are sanctified" (Heb. 10:12-14). All Israel, even mankind, has been reconciled to YHVH by one offering, offered once for all, which atonement is made effective through faith in Yeshua. "Messiah was once offered to bear the sins of many" (Heb. 9:28). He has borne away our sins, reconciled us to the Father, given us the Spirit, and opened the way to eternal life for those who believe. "All we like sheep have gone astray; we have turned everyone to his own ways; and YHVH hath laid on Him the iniquity of us all" (Isa. 53:6). All mankind has strayed from Torah and sinned, and can be pardoned only through faith in the undefiled and holy Blood of His Atonement (Rom. 3:23-24; 6:23; 10:8-10).
"For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh atonement for your souls...for it is the life of all flesh..." (Leviticus 17:11, 14). If the blood is removed from a body, a lifeless corpse remains. If the blood was removed from our Apostolic Nazarene faith, a lifeless creed/religion would remain. Salvation power flows from the Blood of Yeshua’s cross for them who believe. "But into the second went the high priest alone once a year, not without blood, which he offered for himself, and for the errors of the people" (Heb. 9:7). Without blood, there is no pardon (Heb. 9:22). Without blood there is no redemption (Heb. 10:19-29) Without blood there is no deliverance (Gal. 5:1). Without blood there is no peace (Col. 1:20), no justification (Rom. 5:9), no sanctification Heb. 13:12), and no glorification (Rev. 5:9). Yeshua shed His royal Blood, giving up His life for Israel and all who would believe in His atonement. Only the power of Yeshua's holy Blood avails (Heb. 10:4). There is wonder-working power in the pure, holy Blood of the Lamb.
"Therefore brethren, since we have confidence to enter the holy place by the blood of Yeshua...let us draw near with a sincere heart in full assurance of faith..." (Heb. 10:19-22). Believers today enjoy a much greater privilege than did Aaron the High Priest. So we need not be hesitant, but through faith in the power of the Blood of Yeshua, we may "...come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Heb. 4:16). By Him, we have remission of sins, freedom from condemnation, His shalom for our challenge-filled lives, and fresh gladness of heart. "Neither by the blood of goats and calves, but by His own Blood He entered in once into the Most Holy Place, having obtained eternal redemption for us" (Heb. 9:12). In the old days, Aaron came forth from the Tabernacle to the people once his High Priestly duties were completed. So shall Messiah Yeshua come forth from the heavenly Sanctuary to us who wait for Him, and "receive us unto Himself."
Through faith in the Atonement of Yeshua we are washed, clothed in His righteousness, delivered from the power and [constant] consciousness of sin, and reconciled to God. He is our High Priest Who takes away our sins. His wonderful redemption work comprises an enormous, heavenly investment in us by the Almighty. Let us remember that he obviously wants a return on His investment. We are obligated to live before Him as affectionate, thankful and cooperative children. Yeshua told His disciples: "My Father is glorified by this, that you bear much fruit, and so prove to be My disciples" (John 14:8).
The Holy Spirit "...but you shall receive power..." (Acts 1:8).
1. "And he [Aaron the High Priest] shall sprinkle of the blood upon it [the Altar] with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel" (Vayikra 16:19).
Having ceremonially cleansed himself, his household, the Holy of Holies and the outer chamber of the Tabernacle, Aaron would next go out to the Courtyard and to the Brazen Altar and ritually cleanse it. This would complete the ceremony of making the Tabernacle clean. Then he would take the live goat, confess over it the transgressions of Israel, and send it away by the hand of a fit man, into the wilderness. Aaron would then undress, wash himself, re-robe, and return and offer burnt offerings to make atonement for himself and the people. Again, the ceremonies and offerings are all typical of Yeshua and His redemptive work. Because of Him, believers are cleansed, robed, reconciled, delivered from sin and sin-consciousness, and have been blessed with the gift of the Holy Spirit. What remains for us? "Let us hold fast the profession of our faith without wavering; (for He is faithful that promised;) and let us consider one another and to provoke unto love and to good works" (Heb. 10:23-24).
Unlike Aaron and ancient Israel, Believers today have the Holy Spirit to personally keep us well positioned in faith. And, the baptism in the Spirit is a vitally important experience in helping believers hold to and demonstrate our profession. In the following passage, the writer of Hebrews shows concern for the spiritual well-being of his readers, and warns them from wandering away from the superior revelation given them, the revelation of the Son which was confirmed with signs, wonders, diverse powers, and gifts of the Holy Spirit. [Note: The warning applies still. Today, a tendency to "drift away" (Heb. 2:1) from faith in the eternal deity of Yeshua into old religiosity in not uncommon among Messianic people.] "Therefore we ought to give the more earnest heed to the things which we have heard [Heb. 1:2-4]...which at the first began to be spoken by Adonai, and was confirmed unto us by them that heard him; Elohim also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Spirit..." (see Heb. 2:1-4). Indeed, we must continually "give more earnest heed" to His Word, and welcome the entire helping ministry of the Holy Spirit. His manifest presence and strong leadership in our lives will prevent us from drifting away from intimacy with Yeshua and the truth of His sinless life and unique deity. The baptism in the Spirit is essential for strengthening believers in this hour of mounting deception to avoid the enemy's pitfalls.
The reader will benefit from studying the next points concerning the Spirit of Messiah:
A. The baptism in the Holy Spirit. The baptism in the Holy Spirit is that endowment of power which results from the Holy Spirit coming upon the believer after regeneration. It is promised to all believers (Lk. 24:49; Acts 1:5-8, 2:38-39, 5:32). One way we can distinguish the indwelling of the Spirit from the infilling, or baptism in the Holy Spirit, is by noting the experience the apostle recorded in John 20:19-23. At that time Master Yeshua breathed the Spirit into them, but they were baptized in the Spirit as the Spirit came upon them in Acts 2:1-4 to empower and fill them to over-flowing. This profound experience is therefore distinct from, in addition to, and subsequent to regeneration, or the new birth (John 3).
B. Evidence of the baptism in the Holy Spirit. Speaking in other tongues is the initial evidence of the baptism in the Holy Spirit. A. It was the initial sign on the day of Pentecost (Acts 2:4). B. It was the initial sign when Gentile believers received the experience (Acts 10:46). C. It was the initial sign when the former converts of John received the experience (Acts 19:6). D. It is the confirmation of the promise of Yeshua (Mk. 16:17). E. The Apostle Paul indicated it was one of the most meaningful charismatic enablements (1 Co. 12, 13, 14). F. It is the most suitable of the nine spiritual gifts as an initial evidence of the baptism in the Spirit (Acts 2:4,7,8). G. Paul looked upon this spiritual enablement as one of the most valuable in his life (Acts 9:17-18; 1 Cor. 14:2,18).
C. The fruit of the Spirit. The fruit of the Spirit are distinct from the spiritual gifts enumerated in 1 Corinthians 12, although there are nine of each (Gal. 5:22-23; 1 Cor. 12:7-11). The fruit of the Spirit is the outward manifestation of the indwelling Spirit and the new nature. Charismatic gifts ("spirituals") are supernatural provisions in the mind and heart of the born-again person that enable him/her to minister supernaturally and contribute more effectually and completely to the purpose and work of the Body of Messiah, the Kahal/Eccelsia. Ignoring and revisiting to supernatural power of the Holy Spirit is to quench Him (1 Th. 5:19). The fruit of the Spirit are possibly more important in the life of the Believer than are the charismatic gifts because the fruit represents the manifestation of the character and integrity of Elohim. The spiritual gifts manifest the wisdom, knowledge, and power of Elohim (Jn. 15:1-9; Rom. 6:20-22, 7:4; Eph. 5:9). To allow evil thinking and speaking in our lives, and resist maturing in the likeness of Messiah our Master, is to grieve the Spirit (Eph. 4:30).
D. The charismatic enablings or spiritual gifts. The baptism in the Holy Spirit opens the door to the operation of the gifts of the Spirit in the life of the saint. Believers may seek and experience the operation of the nine-fold ministration of the Holy Spirit known a charismatic "enablements" or spiritual gifts. In 1 Corinthians 12, 13, and 14 they are referred to as "graces"
or "spirituals." The Scriptures make the following points regarding the spiritual gifts listed in 1 Corinthians 12:7-11: A. They are distributed, operated and directed by the Holy Spirit through inspiration and by faith (1 Cor. 12:11). B. They are charismatic enablements of the Spirit and not the personal possession of any Believer (1 Cor. 12:30-31). C. Their operation through a Believer is not an indication of spiritual superiority or perfection (1 Cor. 13:1-3). D. Believers at all stages of spiritual development are encouraged to follow after, and desire spiritual gifts (1 Cor. 12:31; 14:1). E. Their names reveal their purpose in the life of a believer, in his ministry to the lost, in his ministry to other believers, and in his personal prayer ministry. F. Their operation publically and privately must be in compliance with the scriptural order outlined in 1 Corinthians 12- 14. G. All believers should earnestly seek and look forward to (1) being divinely enabled by the Spirit to meet the spiritual challenges that may confront them, and to (2) being used of the Spirit in the manifestation of these charismatic graces (1 Cor. 12:31, 13:1-13, 14:1-40).
E. Divine healing. We believe that through the redemptive work of Messiah Yeshua divine provision was made for the physical, mental, and spiritual healing of the Believer (Ex. 15:26; Psalm 41:1-3; Isa. 53:4-5; Mt. 8:17; 1 Pet. 2:24). Divine healing is a sovereign operation of the will of Elohim. It is received by faith. Believers are to therefore minister to the sick and infirm in one or more of the following ways, accepting in faith that healing has taken place, and leaving the total manifestation (which may or may not be spontaneous) to Elohim alone as continuous praise is lifted up for the blessing. Healing comes: 1. Through personal faith and prayer (Ex. 23:25; Mt. 7:7-9). B. Through prayer and the laying on of hands (Mk. 16:18). C. Through the prayer of faith and anointing with oil (Jas. 5:14-16). D. Through the spiritual gifts of faith, working of miracles, and gifts of healing in action (Acts 3:1-11, 28:8-9; 1 Cor. 12:7-11). E. Through spiritual guidance and counsel (Gal. 6:1-2; Heb. 12:12-13). Healing was available in the Old Covenant as it is today in the New Covenant—by faith. See your concordance.
Glory Note # : "Declare his glory among the brethren; his marvelous works among the nations" (1 Ch. 16:24). The principle Hebrew word for "glory" is kabod. The word means "to be heavy," as if laden [filled and loaded] down with riches, goodness, power, and authority (Gen. 31:1; Isa. 8:7; Gen. 45:13; Mt 28:18-20). Kabod also indicates the visible manifestation of light by which Elohim reveals Himself. We have learned that these brilliant manifestations of splendor can be accompanied by a theophany. It was His Shechinah splendor that was in the cloud that led Israel in the Wilderness. Moses prayed, "Let me see thy glory" (Ex. 33:18). He was not requesting to see the cloud of glory again, something he had seen already in the wilderness and on the mountain. He wanted a new manifestation, a special, deeper revelation of the heart and mind of YHVH. In Exodus 33:19 YHVH emphasized His goodness, His moral perfection and beauty, and manifested that aspect of Himself to Moses before he descended the mountain with the two new tablets (Ib. 34:6). The glory of the Almighty One of Israel is not restricted to outer displays of radiant splendor. His glory is an expression of His essence, His inherent perfection, power, and majesty that breaks yokes of spiritual and emotional bondage and undoes and scatters the works of darkness. It will always have an inward and outward beneficial effect on Believers, and can leave the recipient/witness not just healed or enlightened, but transfigured, impassioned, elevated to a new level of Spirit consciousness. But His glory may or may not have a physical, visible exhibition or representation. [Note: The Master's disciple, Philip, made a similar request to that of Moses--"let me see..."--and received an answer also. He said, “…Master, show us the Father...Yeshua said...he that hath seen Me hath seen the Father..." (Mt. 14:8). Can't we who walk in His ways also ask for a deeper revelation, a new disclosure, an enlightenment of His holiness, and expect a response through the Word and by the Spirit? Keep in mind, He is called, "the Father of glory" (Eph. 1:17).] He anoints us "to declare His glory." Thus, we want to grow in the knowledge and experience of His glory to the greatest possible extent this side of heaven. The place to begin is by seeking, through the Spirit, a fresh revelation of Yeshua in our daily study and obedience to the Spirit.
Parsha Summary
1. "...defile not yourselves...I am the Lord your God" (Lev. 18:30).
After the deaths of Nadab and Abihu, YHVH warned Moses and Aaron against unauthorized entry into the holy place of the Tabernacle. They were instructed that only one person, the High Priest (Kohen Gadol), could enter the Most Holy Place, and that but once a year, on the Day of Atonement (Yom Kippur), to offer the sanctioned, holy ketoret to Elohim. [Note: Ketoret refers to the incense used by the Kohen Gadol, but means "bonding" or "connecting." It is a type or representation of the prayers and praises of the saints that "connect" or "bond" them to Elohim in intimate fellowship.] The casting of lots over the two goats was another feature of Yom Kippur. Lots determined which goat would be sacrificed to Elohim and which one would be sent to the wilderness to carry away the sins of Israel. Note: "By lot was their inheritance" (Josh. 14:2). After subduing the land of Canaan, the tribes--other than those east of the Jordan-- submitted to the distribution of the conquered land by lot. This shows they wanted their inheritance chosen for them by Elohim. The Israelites believed that lots did not represent a risk, but that the hand of the Almighty superintended upon them. The leaders' submission was fearless and trustful. "The lot is cast into the lap; but the whole disposing thereof [decision/outcome] is of YHVH" (Prov. 16:33). Be encouraged. The Holy Spirit's providential care guides the large and small events of our lives. "Are not two sparrows sold for a farthing [copper coin]? and one of them shall not fall on the ground without your Father [His notice and allowance]" (Mt. 10:29). As we submit to His will He shapes the best destiny for our lives. "The mind of man plans his way, But YHVH directs his steps" (Prov. 16:9). May we trust...and let Him direct and choose our inheritance in life. A. He knows the full nature of our calling, but we see only superficially. B. He knows the future in detail, but we see only the present. C. He perceives our real needs, but we focus often of our carnal desires. D. He understands our potential and best life mission, but we see our ambitions and carnal aims. Remember Lot, the nephew of Abraham, who regretted his logical, carnal choice (Gen. 13:11). But for those of us who have chosen Yeshua, we are redeemed Israel, and YHVH's Word and Presence are in us (Jer. 31:31-34; Acts 1:6-2:4)! The Spirit guides us (John 16:13). We do not need lots, coin flips, or fleeces today. "For as many as are led by the Spirit of God, they are the sons of God" (Rom. 8:14).
Acharei Mot also speaks against Israelites bringing and offering animal sacrifices (korbanot) anywhere but to the Tabernacle/Temple. Sacrificing in an open field, or any other place, was strictly forbidden. Also, as we have mentioned, strictly forbidden was the consumption of blood. Finally, the parsha presents laws prohibiting deviant sexual practices.
The Elohim of Israel has the right to issue decrees, statutes, and commands, and enforce purification protocol we have discussed in Acharei Mot. "I am YHVH" is His claim. He is the Source of both grace and law, a truth no thoughtful person would reject. The eternal, omnipotent, omniscient, omnipresent, infinite, and holy Almighty One possesses, as part of Himself, every unfathomable, praiseworthy divine attribute and sacred, life-giving characteristic in existence. Each and all of these holy divine attributes demand the homage and reverence of mankind. Therefore, to withhold obedience and worship is a gross interference with divine order, a blatant violation of spiritual propriety. Israel of old entered into a covenant relation with Him, as have we in Messiah. May we learn from their experience that this is an agreement that requires faithfulness to His Torah and obedience to His Spirit. YHVH is our personal Father [the family Abba] Who wants His covenant honored and His edicts enforced in the earth realm. We are His agents! Shall we be disobedient children? YHVH is our King. Shall we become rebellious subjects? YHVH is our Lawgiver, the Author of the Word. Shall we trample on His commandments, and resist, grieve, or quench His Spirit? No! We listen to the Law by the Spirit, and--in that way--find that His Word is not a stern and threatening taskmaster, but rather the instructions of a loving, all-knowing, wise Elohim given to produce a safe, prosperous, strong life for His covenantal people.
Hear His Voice
“If they hear and serve Him, they will end their days in prosperity and their years in pleasures” (Job 36:11).
There are many things about which a Believer must hear from Elohim. We wonder what He wants of us in certain situations. There are daily decisions to make, plans for the future to be made, and unexpected challenges that we must face. His general will for our lives is expressed in His Word, yet sometimes we need specific encouragement and direction. We must be open to the Spirit. If, however, we are not obeying the instructions we already have in His Word, hearing more personal specifics from His voice will be difficult. Make a decision to keep His commandments and walk with Yeshua daily. You will better position yourself, so to speak, to discern His voice and leading as you yield to what is already given.
You have read our commentary. Now, enter into Section 3 and read and study for yourself all the parsha Scriptures. We have encouraged you to listen for the voice, the instructions and guidance, of the Spirit. Expect to hear from Him. He is your primary Teacher.
Section 3: Parsha Study
"Out from the throne came flashes of lightning and sounds and peals of thunder, and in front of the throne seven blazing torches burned, which are the seven Spirits of God [seven-fold ministry of the Holy Spirit]" (Rev. 4:5).
The heritage of Israel are the Torah and the Glory of YHVH. The two are foremost revelations of His love, holiness, and perfection. For now we will define the glory of Elohim as the totality of the goodness and righteousness of His character as revealed in the Scriptures, in creation, and supernaturally expressed, even visibly and tangibly, by His weighty manifest Shechinah ("settling") presence that Moses experienced at the bush incident, on Mount Sinai, and when the Tabernacle was first erected (Ex. 3:3; 33:17; 40:34-35). "It came about when Moses was coming down from Mount Sinai (and the two tablets of stone were in Moses' hand as he was coming down from the mountain), that Moses did not know that the skin of his face shone because of his speaking with Him" (Ex. 34:29). Both the essence of YHVH's Torah [Ten Commandments/Words written on the tablets] and YHVH's glory that were carried down the mountain by Moses are divinely birthed into the spirits/hearts of believers by the Holy Spirit and regeneration through faith in Messiah Yeshua (Jer. 31:31-34; Ezek. 11:14-21; Joel 2:27-28; John 3:1-16; Acts 1,2,10; 1 Cor. 5:17; Gal. 6:15). Therefore we believe it is YHVH's will for all Israel to experience His manifest goodness and His manifest glory increasingly as our blessed individual and corporate habitation; as our tangible mantle and divine supernatural covering. (1 Pet. 4:14). Our hope is based upon His Word: "I will cause My Shechinah [His glorious, radiant presence; the supernatural brilliance which is the outward expression of His character and goodness; See Matthew 17:1-8] to dwell [to settle] in the midst of [within, upon] thee" (Zech. 2:10).
Messianic Israel is called to make--by faith and obedience to His Truth--His anointing, His tangible presence, and His discernable, manifest glory, dominant internal and external realities in our lives. With this intent in mind, we have provided an explanation for your examination. Please read it and follow the study instructions. They explain the pathway of progress toward this pursuit of regaining the fullest possible measure of our spiritual heritage, the knowledge and experience of the Spirit and Truth of the Holy One of Israel. May the time we spend in prayer and study become times of divine encounters also.
Torah and Glory School Vision: "...search for Me..." (Jeremiah 29:13). This section is provided to help the student read beyond the basic commentary that we have presented, and study carefully all the Scriptures in the week's parsha for themselves. As each reader presses more deeply into the Word and learns to depend more consistently on the Spirit in his/her search for greater knowledge and intimacy with Yeshua, increased personal enrichment and spiritual transformation will be experienced and enjoyed. Section 2 contains a review of the weekly parsha's Scriptures, their topical content, and our questions. Working with each week's Scriptures and Questions are both very important to our purpose. They are designed to assist the student to (1) develop a vision for the restoration and reconciliation of the whole house of Israel, (2) grow in foundational knowledge of the Torah, (3) recover the principles, practice, and Holy Spirit power of the early, first-century Nazarene believers, and (4) experience and enjoy greater dimensions of the kingdom, power, and glory of Yeshua.
The assigned Scriptures and Questions, along with Section Three's prayer and bless activities, comprise (5) the heart of the Torah and Glory School's study program by which the student can be most edified and advanced spiritually. By them the student learns on his/her own while depending on, and thereby coming to know more personally, the Holy Spirit. We strongly encourage each student to rely upon the Spirit/Ruach--for understanding, revelation, insight, illumination of the Word, edification, and divine fellowship--during prayer, worship, and study. He is the close-at-hand primary Teacher of the course, not this author. [Note: Learning the Almighty's voice and experiencing His manifest glory, not just acquiring more information, are central goals of the Torah and Glory School.] In this way, the Scriptures--reading them while listening for the Holy Spirit, and the Questions--writing answers while under the Spirit's unction and receiving divine input, work together to comprise (6) the student's chief means of personal practice/exercise/training in seeking, waiting on, listening for, and promptly responding to the voice/word of Elohim. And by such seeking, faith-motivated students position themselves [spiritually, mentally, and emotionally prepare themselves] for experiencing a visitation of Yeshua's presence and glory through the Spirit. In this way the Scriptures and Questions also become (7) the channels through which the Spirit of Messiah will directly communicate personal instruction, direction, wisdom, and comfort to each engaged person. The students who faithfully follow the "game plan" and remain committed to do so for the year, will be transformed, and enjoying much closer fellowship with the Father, and Yeshua, His Son, and hearing the voice of the Holy Spirit, by the end of Deuteronomy.
Scriptures and Questions
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Leviticus 16:1-18:30: High Priest duties and the Day of Atonement / annual atonement /blood for atonement / laws against immoral relations.
Isaiah 53:1-12: Yeshua, the suffering servant.
Hebrew 7:23-10:25: Melchizedek's priesthood like Messiah's / the Old and New Covenants / one sacrifice of Messiah is sufficient.
Study Questions: "...be ready always to give an answer..." (1 Peter 3:15). Trace the theme, the main idea, through each question.
1a. In your opinion, what is the main theme or teaching of each of the listed readings individually? Starting with the Torah: What is its title? What is the interpretation? What truth/idea does the interpretation of the title suggest? What is the Torah section's main truth, as you see it?
1b. What is the corresponding idea in the Haftorah? In the Brit Chadashah?
2. What is the outstanding, central idea or subject that runs through and unites all the individual readings, as you see it?
3. Find in the Gospels where and how Yeshua declares, demonstrates, exemplifies, or exhibits the parsha's central truth, and explain. Give chapter and verse.
4. In what way was the glory of YHVH [manifestations of His goodness] revealed in the parsha lesson?
5. What does the parsha teach you about your Hebrew roots, your identity, your destiny, your duty?
6. In what way did the Holy Spirit/Ruach HaKodesh personally speak to you during prayer and study this week? Did He impress you about how to apply the parsha lesson directly to your life? Explain.
7. "...because of practice [by reason of use] have their senses trained [exercised] to discern..." You and I are called to return to hearing the voice of Elohim and to functioning in the ministry of the Holy Spirit. Progressing in these vital areas will require spiritual hunger, faith, and practice. He is waiting for us to approach Him. Ask the Holy Spirit to speak into your spirit/heart as you pray each day. Look for opportunities to lay hands on the sick, or to be used in prophesy. Faithfully record the prophetic words and experiences you receive, and be sure to share them with your brethren.
Start your own study group in your home.
It is helpful to share your answers, insights, and revelations with your study group (table class). We recommend meeting regularly in a small group. This allows for healthy interaction and exchange, and militates against stagnation. Practice operating with your spiritual gifts under the anointing of the Holy Spirit while among your friendly, supportive peers. Allow for open participation in leading praise and worship. Give altar calls at your table for healing, refreshing, and prophetic words. These are effective ways for all present to mature in their calling and gifting. The non-threatening small group provides a favorable and encouraging environment in which to learn the ministry of the Spirit.
Section 4: Prayer, Declaration, and Blessing
"On this wise shall ye bless the children of Israel, saying unto [over] them, the Lord bless thee...keep thee..." (Num. 6:23-24).
Bless the Land: "On this wise shall ye bless the children of Israel, saying unto them [declaring the Word to and over them], the Lord bless thee...keep thee..." (Num. 6:23). YHVH wanted to bless, keep, and shine His glory on His people. So He had his priests stand in His place [stand in for Him] and proclaim the blessings, which He in turn would perform for the believing recipients. Believers have a similar role today, as did Aaron and the priests in ancient Israel. "But you are...a royal priesthood..." (1 Pet. 2:9). When we take our place as a responsible priesthood and begin to declare the written and prophetic word and will of YHVH, even spontaneous songs, over His people, He will rise up and perform that which has been declared. He works in partnership with his set-apart royal priesthood. Therefore, "...bless, for to this you were called, that you may receive a blessing" (1 Pet. 3:9).
Note: "The mouth of a righteous man is a well of life" (Prov. 10:11). Believers' mouths are connected to the spiritual power that created the universe. Our words possess/carry both constructive power (building up) and destructive (tearing down) power. Job 22:28; Luke 4:18-19; Mt. 21:21; 28: 18-20; Acts 1:8; 2:4; Rom. 12:6-8; 1 Cor. 12: 1-11; Eph. 6:17-19; Rev. 8:3). "Death and life are in the power of the tongue" (Prov. 18:2). Therefore, let us fulfill our priestly role and declare with confidence His Word over Jerusalem, Israel, and the nation this week.
"And I will bless them that bless thee" (Gen. 12:3).
1. Pray for Israel
Isaiah 43:1-7. Commit to pray weekly for the land and people of Israel; for their welfare, safety, and return to righteousness. Use the prophetic words of Scripture as prayers and declarations.
2. Pray for Jerusalem.
Psalm 122:1-9. Speak this word over the City of the Great King.
3. Pray for America/Pray for your nation.
1 Chron. 7:14. Intercede. Pray for repentance, a spiritual awakening, and a harvest in all the cities of the land.
4. Sing the Song of the Lord/prophetic songs. [Teaching and Exhortation]
"Oh come, let us sing to the Lord! Let us shout joyfully to the Rock of our salvation. Let us come before His presence with thanksgiving; Let us shout joyfully to Him with psalms. For the Lord is the great God, and the great King above all gods...Oh come, let us worship and bow down; let us kneel before the Lord our Maker" (Psalm, 95:1-3,6).
In the Torah Elohim has set forth a system of worship which contains laws and ordinances. When Israel worshipped YHVH according to His prescribed manner, they were blessed. However, Israel's worship became legally ritualistic and mechanical. Elohim's response: "I hate your feasts" (Isa. 1:14). In John 4:22, Yeshua told the Samaritan woman the time was coming when true worshippers would worship the Father "in Spirit and in truth." Apparently, worship in Messiah's time had come to a point where it was lacking in spirit and deficient in truth, and was also characterized by formalism and human, not divine, traditions. As believers are getting reattached to their Hebraic heritage they are being renewed by the Holy Spirit with a desire for the presence of Elohim in their midst and a passion for intimacy in the knowledge of Him. They are becoming dissatisfied with Christian traditions, are recovering the faith of their Messiah Yeshua, and learning to worship the Father in Spirit-power and within the precepts of Hebraic truth. Returning Israelites, who are declaring their standing as full citizens of the commonwealth of Israel, want to live in uncompromised truth, and experience also the realms and blessings of YHVH's glory. The Sabbath, New Moons, and the Feasts of Israel are becoming the appointed times of worship—times appointed to meet with Him--and the home is being viewed as the primary venue for spiritual instruction and development. The saints are even learning that study itself is worship (Ps. 1:2; Ps. 119; 2 Tim. 2:15)…some say the deepest and purist form of worship. What has been written is coming to pass: "He will lead you into all truth" (John 16:13). Believers are restoring the Hebrew foundations of the early apostolic faith and want to worship according to what is written in Elohim's Scriptures. "They want to worship Him in words and forms which He has approved in His Word. They are discovering that this God of the Bible is a jealous God who seeks obedience more than sacrifice, who says, 'If you love me, keep my commandments.' Worship, then, is a matter of lifestyle, of absolute submission to the Word and will of God through the power of the Holy Spirit. It transcends the evanescent [fleeting; blink of an eye] moment of religiosity in the all-too-short Sunday 'worship service.' It is an exercise that is practiced in the home, in the marketplace, in a library." [3]
Worship in Spirit and truth incorporates singing the Psalms and other Scripture, dance, the prophetic word, and singing the Song of YHVH. It is based in His Word and His Spirit's anointing. Worshippers now want real communion with Elohim, the One Who made the appointments (moedim) to meet with His people. They do not want to return to ritualism, even if it takes a new form, or an old form. They want their biblical worship--singing, dancing, praising and proclaiming--to flow in the tangible, manifested presence of Elohim, with the gifts of the Spirit in full operation.
"YHVH is my strength and my shield; my heart trusted in Him, and I am helped; therefore my heart greatly rejoices; and with my song will I thank Him" (Psalm 27:8).
The Spirit of prophecy must be welcomed to return in power to Israelite meetings, large and small. This will require training the saints. The effort will produce good fruit though, and bring edification and strength, even insight and revelation to the saints. The "new song" is an example of prophetic singing, and can be sung in any venue. It is inspired by the Holy Spirit, and spontaneous. It is a spiritual song sung by Yeshua through a yielded person, and it releases a prophetic word into the congregation. It testifies to Yeshua and has power to set captives free. "But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth" (1 Cor. 14:24-25). Pick a Psalm and sing it this week, and look for the Spirit to lift you, and give you an inspired song. It is not difficult.
Key: Elohim's thoughts can come as a spontaneous flow. Try to tune into and focus on His inspiration, which will come as thoughts and words. But keep your thought-life clean. Reject impure, unholy thinking at once. Unholy imaginations distort and "muddy up" the clarity of His prophetic word/song, and cause misunderstandings and confusion. Nevertheless, "Follow after charity [love], and desire spiritual gifts, but rather that ye may prophesy" (1 Cor. 14:1). Practice in word and song, and keep singing in faith. The inspiration will come forth. Listen to His voice! Develop the gift! It's part of the glorious heritage of Israel.
Section 5: Conclusion
1. "And he shall take two goats and present them before YHVH at the door of the Tabernacle of the congregation" (Vayikra 16:7).
The two goats of Yom Kippur, of the same size, coloring, and appearance, comprised the sin offering. Thus both were presented at the door of the Tabernacle, and became YHVH's. There, the High Priest would draw two lots from an urn at the same time, one for each hand, and place his hands on the heads of the goats. According to the lot were the goats taken and offered. One would soon be sacrificed. The other would later be released to bear away the sins of Israel into the wilderness. Both represent the ministry of Messiah, the suffering Servant of YHVH, as depicted by Isaiah:
"He is despised and rejected of men; a man of sorrows [pains], and acquainted with grief [sickness]: and we hid as it were our faces from Him; He was despised, and we esteemed Him not. Surely He hath borne our griefs [sicknesses], and carried our sorrows [pains]: yet we did esteem [reckon] Him stricken, smitten of God, and afflicted. But He was wounded [pierced through] for our transgressions, He was bruised [crushed] for our iniquities: the chastisement of [necessary for] our peace was upon him; and with his stripes [blows that cut in] we are healed " (Isa. 53:3-5).
The Messianic interpretation of Isaiah's passage is undisputable. The chapter does not apply to an Old Covenant prophet or to personified national Israel. It refers to the divine One, the unique eternal Son, the Lamb of Elohim, Deity incarnate--Messiah Yeshua, as having completed the work of atonement of which no human agency would ever be capable. The actual fulfillment of Isaiah's prophecy would take place 740 years after it had been declared. The last clause of Isaiah 53:12 says: "...and He made intercession for the transgressor." This ministry began on the cross when Yeshua spoke the words, "Father forgive them; for they know not what they do" (Lk. 23:34). His compassionate intercessions have continued ever since. It is written: "Wherefore He is able to save them, to the uttermost that come to God by Him, seeing He ever liveth to make intercession for them" (Heb. 7:25). The intercessions of our High Priest will continue to the last day. "...It is Messiah that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us" (Rom. 8:34).
"Unto Him that loved us, and washed us from our sins in His own blood, and hath made us a kingdom, priests unto God and His Father; to Him be glory and dominion for ever and ever. Amen" (Rev. 1:5-6).
John exalted the Redeemer as he began his address to the seven congregations. There was a reason for rejoicing. A great, two-fold work had been effected. A. The strength of evil had been defeated/removed. The burden and guilt of sin was loosed from the believers. Yeshua had taken their place, atoned for their guilt, borne their burden, and acquired the authority to liberate all who came to Him in faith. B. Privilege had been bestowed. He had made them "...a kingdom, priests unto God..." It is the same for us. Every Believer is a priest. YHVH's love rests upon us evermore. Let us pray for a deeper revelation and appreciation of His love to fill our hearts with joy and put a new song in our mouths. The blessings of heaven--that come through and by Yeshua--descend as our praises rise up to Him. His own Blood has redeemed us. May His Bride sing: "Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing" (Rev. 5:12).
Seek Him continually: "Let me see Your glory." His glory is in you by the Holy Spirit. Pray and believe for His presence to rise up and envelope your soul with His goodness, and the revelation of His heart. You are a child of the Most High and He desires you to experience intimate spiritual communion with Him.
Next week: The next scheduled parsha is Kedoshim ("Holy ones") Torah: Lev. 19:1-20:27
Remember! Growth for spiritual strength takes "lifting." Be sure to complete your answers and exercises. They represent the "weights" that the Holy Spirit will use to equip you with a strong, well-proportioned, balanced, spiritual physique of Spirit and Truth.
References: Weekly references generally include, but are not limited to, the following: Kehot Chumash; Spirit-Filled Life Bible; Pulpit Commentary, H. Spence and J. Exell, Eerdmans; Torah Club; Restoration Scriptures, Your Arms to Israel Publishing; Chumash, Stone Edition; Hearing from God, J. Meyer; Chabad.org. Parashah; Old Testament Survey, K. Conner; www.familybible.org/BeitMidrash/FAQ/Torah.htm; Torah, A Modern Commentary, W. G. Plaut; Fodor's Exploring Israel, A Sanger; Judaism 101 Torah; The Hebrew-Greek Key Study Bible, AMG Publishers; Restoration: Returning the Torah of God to the Disciples of Jesus, D.T. Lancaster; Christianity Reconsidered, W.L. Bowles; Living Israeli Hebrew, Dr. D. Ben-Gigi, Living Israeli Hebrew Publications; Hebrew Word Pictures, Dr. F. Seekins, Living Word Pictures, Inc.; Torah Insights, R. Fischer; Firebible, Student Edition, NIV, Life Publishers International; Internet Sites; Jewish Encyclopedia. com.
Footnotes: 1.1. Psalms, Pulpit Commentary, Eerdmans. 2. Book of Leviticus; Pulpit Commentary, P. 267. 3. Our Lost Legacy, J.D. Carr, Ph. D., p. 131.
