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.
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Parsha Lesson Twenty-Eight: Metzora ("Infected one")
Torah: Leviticus [Vayikra]14:1-15:33
Haftorah: 2 Kings [Melechim Bet] 7:3-20
Brit Chadashah: Romans [Romiyah] 6:9-23
Sections: 1. Welcome 2. Weekly Commentary 3. Study and Hearing 4. Prayer 5. Conclusion
Section 1: Welcome to the Word
ל
Lamed. The eight verses of stanza twelve of Psalm 119 begin with lamed, which speaks of a rod or staff, tools shepherds used for control and guidance of herd and flock animals. Appropriately, the stanza teaches that YHVH’s Word, His instructions for life, guide us, providing needed direction and controls that assure our well-being. Hence, we can better appreciate David, who wrote, “Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me” (Psalm 23:4). The numerical value of lamed is 30, the age of accountability for priesthood and the age at which Yeshua started His ministry of preaching, teaching, and healing in Israel.
Second half of stanza twelve: “I will never forget Your precepts, For by them You have revived me. I am Yours, save me; for I have sought Your precepts; The wicked wait for me to destroy me; I shall diligently consider Your testimonies. I have seen a limit to all perfection; Your commandment is exceedingly broad” (Psalm 119:93-96).
Evil men had sought to destroy the writer, but he implies that he is YHVH’s servant and ardent follower. Under the assault of persecution the psalmist looks to the unchanging Word of promise. He sees the Word of Elohim as perfection without limit, measureless in its depth and range, an able to guide [goad] the obedient reader to perfection of faith.
The writer honors the Word of YHVH because (1) it is His Law, and (2) because its essential nature, its divine constitution, is "holy, just, and good" (Romans 7:12). The reading and exposition of the Word of Elohim imparts wisdom and understanding; it gives: "prudence to the simple, the young man knowledge and discretion" (Prov. 1:4). You and I are changed, strengthened in the inner man--line upon line, precept, by precept--as we study and practice His testimonies. Therefore, may His Word be our rod and staff this week, comforting and directing us to greater intimacy with Yeshua HaMashiach. Tamid-kadima-Always forward!
Section 2: Weekly Commentary
Last week: Parsha Tazriah ("She bears seed") described laws governing personal cleanness and uncleanness related to childbirth, and detailed tests the priest would conduct to diagnose leprosy on a person's skin and/or garments. The parsha also specified regulations relating to those people judged as infected and "unclean." The reading suggests that there is wisdom in Believers performing regular self-inspections, that is, by the examining of the conscience. Paul wrote: "Examine yourselves, whether you be in the faith; prove your own selves' (2 Cor. 13:5).
This week: Both last week's parsha, Tazriah and this week's parsha Metzora, focus on issues of uncleanness, particularly that which is derived from an association with tazriah, which is described by some as a skin disease with spiritual roots. Traditionally, it has been understood to be leprosy. It is identified by a white patch or patches that appear on the skin. Tazriah/leprosy can appear on leather garments and in houses [possibly as molds] also.
The week's Torah reading, Parsha Metzora ("Infected one"), presents regulations concerning a person (metzora) diagnosed as leprous, as well as any garment or house that is contaminated. Metzora also addresses individual and family uncleanness brought on by bodily fluid issues. The rites of purification of the leper, a contaminated house, and a man or woman with an issue, are described. The purification procedures involved two birds, fresh spring water, earthen vessels, cedar wood, scarlet threads, hyssop, and also bathing.
The uncleanness of lepers excluded them from /kept them outside of the community of Israel and denied them access to the Tabernacle/Temple. They were not reconciled back into the congregation of YHVH until they were cured, the priest pronounced them clean, and they went through a purification ritual. This is a picture of the people of the world, who are unclean and contaminated by the curse of sin, of which leprosy is a type. Until their sins are washed away by the Blood of the Passover Lamb, Messiah Yeshua, "Who takes away the sin of the world" (Jn. 1:29), they remain excluded from the Commonwealth of Redeemed Israel and outside the Kingdom of God. "...and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb's book of life" (Rev. 21:27).
Leprosy is a disease that produces a most foul disfigurement and destruction upon the human form. It has, at one time or another, afflicted just about every culture, and because of its loathsomeness and hideousness, is seen as a fitting type and symbol of sin. Below are some points of interest comparing leprosy and its affect on one's body with sin and its affect on the soul. Why do this? To help believers, in this day of heaven's clear call to sanctification, disdain and avoid anything unclean (like habitual sin) that would gradually transfigure the soul into the ghastly condition comparable to/analogous to a physical body grossly afflicted with and destroyed by leprosy. Sinful imaginations, immorality, wickedness, and such, produce a life that is degraded in the sight of YHVH and dulls the soul of man. The reward of holiness, purity, and dedication is clarity of vision of the Most High. "I pray You, show me Your glory" (Ex. 33:18).
Torah
Torah Note # 28: "This is the law for all manner of plague of leprosy, and scall, and for the leprosy of a garment, and a house, and for a rising...a scab...a bright spot: to teach when it is unclean, and when it is clean: this is the law..." (Vayikra 14:54-57). In the Old Covenant, the Torah was the Law, a legal agreement between YHVH and Israel. It was like a marriage contract, a ketubah, between Elohim and His chosen people. "And I will take you to Me for a people [bride], and I will be to you a Elohim [Husband]: and ye shall know that I am YHVH your Elohim..." (Ex. 6:7). In the New Covenant however, the veil is taken away (2 Cor. 3:14) and the Torah becomes a revelation of Messiah, redemption, and salvation. "Behold, the days come, saith YHVH, that I will make a new covenant with the House of Israel, and with the House of Judah: Not according to the covenant that I made with their fathers...I will put My law in their inward parts [mind], and write it in their hearts; and will be their Elohim [husband], and they shall be My people [bride]" (Jer. 31:31-33). "When the Holy Spirit becomes resident in the heart of the believer, the righteousness of the law that was completely fulfilled in Yeshua haMashiach also becomes part of his being. The righteousness of the law then is no more a bondage to works but a liberty of faith in Yeshua haMasihach." [1]
1. "Then the Lord spoke to Moses, saying, this shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest:" (Vayikra 14:1-2).
Testing for leprosy [Tazriah; last week] and purification rituals for the cleansing of uncleanness [Metsora; this week] are the paramount subjects in the two parshas. A cured leper had to be ceremonially cleansed before being reinstated by a priest back into society. The priest did not heal the infected person. The cure of the disease was the work of the Almighty. The leper could come and present himself to the priest through faith in Elohim's word, trusting in its fulfillment: "...Give earnest heed the voice (Word) of YHVH...I will put none of the diseases on you...for I, YHVH, am your Healer" (Ex. 15:26; also see Ex. 23:25; Deut. 7:12 and 15). Then the priest would begin the testing and cleansing ceremonies. At some point in the proceedings, by faith, the healing would occur. [Remember, it is written: "Be it unto you according to your faith."] Unfortunately, not many people understood the availability of healing set forth in the Torah. Yeshua Himself implied that a lack of faith kept Israelites from being blessed by the provisions of the Mosaic Covenant: "There were many lepers in Israel in the time of Elisha the prophet; and none of them were cleansed (healed), but only Naaman the Syrian" (see Luke 4:23-27; also 2 Kings 5). The leper, an "infected one," was not admitted into the congregation on the ground of his cure alone, but on the ground of his sacrifice, which was part of the cleansing ritual. In a similar way, Yeshua, our High Priest, (1) heals us from the plague of sin through faith and sanctification, regeneration by divine power, the imparting of righteousness and a new nature. He (2) cleanses us with His Blood. [Blood must be shed and applied, by faith.] Thus, when a person believes in Messiah, he has pardon and acceptance "in the Beloved." See: 1 Cor. 1:30; 6:9-11; 2 Cor. 5:21; 1 Thess. 5:231 Pet. 3:18; Rom. 5:9,17-19; 1 Tim. 2:7; 2 Tim. 4:1-5; Heb., 13:12; Rev. 5:9. What follows is a graphic look at leprosy/infection as a type of sin.
Leprosy is similar to sin by:
(1) Its mysterious origin. By whatever cause, leprosy often makes its appearance on the body/flesh of the person it besets without any apparent, precise reason on which to blame the existence of the infection. Suddenly, the suspicious spot of leprosy just mysteriously appears, as does the manifesting of sin. "...I was brought forth in iniquity...in sin my mother conceived me" (Ps. 51:5). Theology calls it "original sin" and Scripture does support the notion of congenital depravity, not just here but in Job 14:4; Ps. 58:3, and such is implied in Isa. 43:27 and Hosea 6:7. We are born with a mysterious, natural propensity toward sin which manifests early in a child's life.
(2) Its small, unobtrusive beginning. Leprosy begins with a small spot on the body--nothing much at first; like the kind of thing that comes and goes. Sinful habits begin with small thoughts.
(3) Its painlessness in the first stages. In the beginning the disease does not interfere or meddle with the enjoyments or duties of living. The observed spot causes no noticeable trouble, and men remain unconcerned.
(4) Its slowness of growth. Sometimes months, or even years may pass between leprosy's first appearance and it broader, deeper development. The rapidity of its growth will depend on the type of leprosy and the place on the body to which it has affixed itself.
(5) Its insidiousness [treacherous, seductive; having a gradual and cumulative effect; subtle]. Leprosy will continue to thrive without producing noticeably great damage, so the affected (ignorant) person may assume that no real harm will come from it after-all. But the evil remains, hiding in the system, lingering, waiting for its time to erupt. One sinful indulgence, left unchecked, will open the door to others.
(6) Its resistless, persistent progression, if it is not eradicated immediately when it first appears. It has been reported in some cases that leprosy has been arrested and cured in its earliest stages, if medically treated when the symptoms (spots) first appeared. However, once the leprosy has advanced, even a little, there is no known cure. Certainly, if the disease has progressed considerably, it is still subject to medical treatment and arrestment, but it remains incurable. Repentance early will allow for victory. Deep seated sinfulness is not easy to unseat.
(7) Its final hideousness. "First it affects the hair around the spot, and changes its color and its character until at last it falls off. The spots afterwards pierce through the cellular tissues [of the skin] and reach the muscles and bone. Hard gelatinous swellings are formed in the cellular tissues; the skin gets hard, rough, and seamy, lymph exudes from under it, and forms large scabs, which fall off from time to time, and under these there are often running offensive sores. The nails then swell, curl up, and fall off, entropium is formed, with bleeding gums, the nose stopped up, and a considerable flow of saliva" (Trusen). "A characteristic of the disease is the horribly repulsive features of its later stages, when the face becomes shockingly disfigured, and often the separate joints of the body become mortified and drop off one by one" (Gardiner). [Leviticus. Eerdsman, Pgs. 198-199.]
(8) Its increasing, sadistic infliction of suffering as it progresses. Painless in the initial stages, leprosy inflicts much constant physical pain in the final stage, and great mental distress and horror in the sufferer, who has become loathsome and offensive to both himself and society. Patients at this juncture will resist visitors. Likewise, sin produces shame and cowardly behavior. The righteous are as bold as a lion.
(9) Its unexpected ending. Leprosy speeds its pernicious ending when, at last, the disease reaches, penetrates, and infects the vital organs of the patient, and other diseases, often dysentery, arise from its intrusion to dispense their havoc. The sufferer, his miseries having been multiplied, commonly becomes emaciated, suffers from diarrhea, incessant thirst, and a burning fever. Then death, at last, comes.
(10) Its likeness to a living death. Biblically, leprosy is the emblem of sin, and also of death which sin produces. When a person rejects Yeshua, Who is the remedy for sin, he remains in his sin, just as an uncured leper remains under leprosy's increasingly destruction work. Sin's final corruption--death and loss of the soul for eternity.
The above points (a) outline the pernicious and debilitating progression of leprosy on and in the body and mind of the sufferer, and (b) thereby represent the deterioration of the soul of a man given over to the dominion of sin, of which leprosy is a type. Sin, at some point in one's life arises in the heart, quietly asserting itself unannounced and without solicitation (as does leprosy on the body), manifesting from an undetected, somewhat mysterious, pre-existing condition of corruption (fallen human nature). In the beginning, sin seems unobtrusive, as causing no noticeable alarm or pain to the afflicted. It promises pleasure, freedom (false), and for a season provides degrees of short-lived enjoyment. It may take years for its true, debilitating, damning character to be discerned. But sin gathers strength and momentum by repetition, making sick the heart and head of the individual and causing its victim to become morally putrid. As is the one who's sick from the contagion of leprosy, the uncleanness of the person/people captured by sin demoralizes his family and neighbors, and can actually bring down judgment on their affected community. The plague of sin and its uncleanness, like leprosy, will eventually have an adverse affect on the mental and material prosperity of the community, large or small. Indeed, unchecked sinfulness will take more and more possession of the soul, destroying and distorting all of its faculties, rendering to the victim a confused, circus-mirror distortion of reality, until it becomes absolutely indelible, unconquerable, irremovable by any internal or human power. Then sin's true, hideous character is unveiled, and revealed as repulsive, destructive, pain-producing, and damning. Its end is sudden death and condemnation, and consignment of the unredeemed soul to perdition. It is no wonder then, that a leper should be considered unclean, and that unrepentant Believers be avoided, for it is extremely improbable that any good will come from their close associations. "Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous" (Psalm 1:5).
Our simple conclusion, which has been gathered from both parshas Tazriah and Metsora, is for all returning Israelites who long for a personal and corporate divine visitation, and the full restoration of the kingdom, power, and glory of YHVH to all Israel, to: (1) Avoid everything that could bring their soul into a unclean, leprous condition. [Your last thought, or yesterday's deed, were they a touching upon and contracting of leprosy? Check yourself quickly.] (2) Positively seek what will bring life and prosperity to their soul. Start now with Proverbs 3:13-18.
2. "And the priest shall go forth out of the camp; and the priest shall look, and behold, it the plague of leprosy be healed in the leper; then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop: And the priest shall command that one of the birds be killed in an earthen vessel over running water..." (Vayikra 14:3-5).
The priest would officially examine the leper outside the camp. If he was clean, a vessel of fresh water and two birds were brought. One bird was killed and its blood dripped into the fresh water. The other bird was dipped into the water along with a piece of cedar wood and hyssop bound in scarlet wool. The leper would be sprinkled seven times with the blood and water. The man would be pronounced clean and the living bird would be set free. The man was then to wash his clothes, shave, and bath, and return to the camp.
Consideration was given to those undergoing purification cleansings who were not financially well off. Doves and pigeons could be used in the place of lambs for burnt offerings.
3. "As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water: and he shall sprinkle upon him that is to be cleansed from leprosy seven times, and shall pronounce him clean, and he shall let the living bird loose into the open field" (Vayikra 14:6-7).
The cedar and hyssop were wrapped (tied) in scarlet, and together with the living bird--with its wings and tail extended--were held in the right hand and dipped into the blood of the sacrificed bird and water. Then the mixture was sprinkled seven times upon the one who was to be cleansed. The priest then pronounced the cured person to be clean. The release of the living bird was symbolic of removal of defilement and that living death had passed from him. This is similar to the scapegoat of Yom Kippur. The priest had the power to bind--declare someone unclean and shut him out, and to loose--declare him clean, and after some ceremonial proceedings welcome him into the camp. This authority has a personal application. We, as Believers and redeemed members of the royal priesthood, have authority to make judicial decisions regarding what we allow into our lives and what we reject. "...and whatsoever thou shalt bind on earth [in accordance with Scripture] shall be bound in heaven [enforced by heaven], and whatsoever thou shalt loose on earth shall be loosed in heaven [allowed by heaven]" (Mt. 16:18-19). Although this scripture speaks of ecclesiastical authority, it also has individual applications. We bind the enemy and establish Elohim's redemption realities as we proclaim His truth ["it is written"] and walk in (obey) His commandments (Psalm 91).
4. "And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days" (Vayikra 14:8).
The cured metzoa ("infected one") would wash his clothing, shave, and bathe so no remnant of the former affliction would remain. Then the first stage of his purification process, conducted outside the camp, would end. At this point, the cured person would be restored to the community but not yet to his (or her) position/role in the household, nor could he go to the sanctuary. The restored person had to go through another seven days of purging, a second stage, this time within the camp. At this time, he repeated the rite of washing, shaving, and bathing. On the eighth day he would bring a lamb for a trespass offering, oil, a meat offering, a sin offering, and a burnt offering. The trespass offering was required, but, as we've pointed out, consideration was given to the poor. If necessary, doves and one-tenth deal of flour could be substituted for the other sacrifices. Then the blood of the trespass offering and oil would be placed on the man's body and head, the offerings would be completed, and afterward the cured man could return to his tent. The concluding rites of readmission are described at greater length in verses 9 through 32, some of which are included below. Note: The lamb of the trespass offering was a "must" because it was a figure of Yeshua, the Lamb of Elohim, Who alone "takes away the sin of the world" (John 1:29).
5. "The priest shall take some of the blood of the guilt [trespass] offering, and the priest shall put it on the lobe of the right ear of the one to be cleansed, and on the thumb of his right hand and on the big toe of his right foot" (Lev. 14:14).
The blood placed upon the three body parts of the leper is done to teach/indicate that the senses and active powers of the restored Israelite--the ear (intelligence; next to the mind), the thumb, (representing action and talents), and the big toe (representing forward progress; ambition)--must be henceforth dedicated to YHVH and His purposes. Grace does not give Believers license for self-indulgence, carnality, and foolishness. Rather grace provides redemption and liberty for the believer to learn and to serve the Most High, bear fruit, and grow in His likeness. Therefore, Tazriah, which includes instructions on testing for defilement, and Metsora, which deals with the cleansing rites of the ritually unclean, are both expressions of YHVH's grace in the Torah.
6. "The priest shall offer up the burnt offering and the grain offering on the altar. Thus the priest shall make atonement for him, and he will be clean" (Lev. 14:20).
Once the patient is exonerated [cleared; reckoned as clean], the appropriate sacrifice is necessary. The priest offers up the sin, burnt, and meal offering for the one who had been unclean, and that person is then restored to a state of legal cleanness and of communion with the Almighty and man.
"But the Spirit explicitly says that in the later times [latter days] some will fall way [commit apostasy] from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron..." (1 Tim. 4:1-2).
Apostasy in the Ecclesia is also prophesied by Daniel (7:25; 8:23), Yeshua (Mt. 24:4,11), and Paul (2 Th. 2; Acts 20:29-20; Col. 2). [Study these verses.] A historically re-occurring phenomenon, apostasy it will appear in a pronounced fashion in the later days. Some people, but not all, will fall away from faith in Messiah. The reason, or source, of burgeoning apostasy will be false teachers (as always), wearing masks of holiness (cleanness), but whose unclean minds are inspired by demons. Their consciences will have become seared [scarred] by un-going corruption and uncleanness of heart and mind, and they will not be able to distinguish between right and wrong, truth and error. Our protection from confusion and a seared conscience bears repeating. Once we are pronounced clean [saved, delivered, healed and restored], we must remain clean. The Master's instructions are simple: "Go and sin [sinful, disobedient lifestyle] no more."
7. "Moreover the rest of the oil that is in the priest's palm he shall put on the head of the one to be cleansed...he shall then offer one of the turtledoves or young pigeons, which are within his means. He shall offer what he can afford...so the priest shall make atonement before the Lord..." (Lev. 14:29-31).
Here we have a concession to poverty, the substitution of doves or pigeons for the cleansed leper's sin offering. These people, of course, would be bereft [woefully lacking] of resources and in need of a little assistance. "...He is good; for His loving-kindness is everlasting" (Ps. 118:1). But, as we’ve mentioned, the lamb decreed for the trespass offering was required for the rich and poor alike, no exceptions.
8. "When ye come into the land of Canaan, which I give to you as a possession, and I put the plague of leprosy in a house of the land of your possession; and he that owneth the house shall come and tell the priest...then the priest shall command that they empty the house...and afterward the priest shall go in to see the house" (Vayikra 14:34-36).
These regulations applied to the Israelites once they had settled in Canaan in permanent structures, not tents. Leprosy, mold, or whatever it was that would cause a foul and repulsive odor or appearance on or within a house structure would be sufficient to have that house rendered defiled and unclean. Such a home was regarded with the same contempt as was clothing contaminated with leprosy. First, the furniture would be removed, and the house examined. Seven days later, if the infection spread, that part of the infected house (wall, etc.) was dismantled and taken outside the camp. New stones and plaster would be put in the old space. If the problem persisted, the entire house was razed and the rubble removed outside the camp to an unclean place.
"If the plague come again, and breakout in the house, after he has taken away the stones and scraped the house, and after it is plastered; Then the priest shall come and look...if the plague be spread in the house, it is an active leprosy in the house: it is unclean. And he shall break down the house , the stones of it, and the timber thereof, and all the mortar...and he shall carry them forth out of the city into an unclean place" (Vayikra 14:43-45).
The Divine Lawmaker anticipated that, in the Tabernacle era, some of the homes of His people would be affected by the same (or similar) disorder that afflicted the human body, leprosy. In His foresight, He provided a treatment for cleansing a corrupt house corresponding to that of the metzora, an "afflicted person". It confirmed to the Hebrews that "the face of YHVH was against" all forms of the disease as well as the moral corruption which leprosy represented. Every part and particle of leprosy, wherever it was found, was to be removed from the camp and His Presence. Evidently, the very sight of it, and that which even resembled it, was intolerable and offensive to the eyes of the Almighty. When contemplating corruption not being tolerated in the midst of Israel, the following commandment comes immediately to mind: "Abstain from all appearance [every form] of evil" (1 Thess. 5:22). We need to be warned. Evil works do injury to a person's spirit and soul, as we've read. It also represses faith, hope, love, joy, and diminishes worship. It is a stumbling-block, and an offense to Believers and to Elohim. Therefore, it cannot be allowed to remain among the Saints [Set-Apart Ones].
Corruption is defined as "impairment of moral integrity". It is depravity, decay, decomposition; the departure from what is pure. We have learned that corruption [impurity] can attach itself spiritually and physically to an individual, clothing, a house, and even a community. For instance, the Bible speaks of "the iniquity of the house of Israel" (Ezek. 4:5) and the "iniquity of the House of Judah" (Ib. 4:6). We also read about "the house of Israel dealing treacherously with Elohim" (Jer. 3:20). YHVH provided instructions requiring an ardent effort be made to cleanse a contaminated house. [We must remember that the principle of removing, renovating, or razing defiled houses has application on a broad scale.] The defiled stones were first removed, the house was to be scraped round about, and the dust also removed. Clean stones were put in place of the old and held in by fresh mortar. The leprous house was thus renovated. In the same way, a community that is being corrupted must remove from itself those elements which are responsible. Examples of biblical "house cleaning" are seen in the episodes of Achan (Josh. 7:10-26), Ananias and Sapphira (Acts 5:1-11), Simon the sorcerer (Acts 13:4-12), and the immoral trouble-maker in the Corinthian congregation (1 Cor. 5:1-5). In these cases, infected "stones" were taken from the wall, so to speak. However, when contamination was too widespread, we have examples of entire houses--the House of Israel (2 Kings 17:1-23) and later the House of Judah (2 Kings 25: 1-21)--being brought down and removed entirely from the camp. "He shall break down the house, the stones of it." The house or community that is given over to corruption had better be deliberately torn apart, cleansed from its source of defilement, and renovated by man, or Elohim will eventually raze it with His own hand. This fundamental truth applies to nations. Assyria, Egypt, Greece, and Rome are examples. It applies to families. The house of Eli (1 Sam. 4:10-22) and the house of Saul (1 Sam. 31:1-13) stand out. It also applies to the congregation of Elohim on earth where any corruption shows up and is tolerated. Recall His words to: (a) Ephesus. "...repent and do the fist works; or else I will come quickly, and will remove they candlestick out of his place" (Rev. 2:5). (b) Pergamos. "Repent; or else I will come unto thee quickly, and will fight against them with the word of My mouth" (Rev. 2:16). (c) Thyatira. "...thou sufferest that woman Jezebel...to teach and seduce my servants..." (d) Sardis. "I know thy works, that thou hast a name that thou livest, but you are dead. Be watchful, and strengthen the things that remain, that are ready to die...if therefore thou shalt not watch, I will come as a thief...I will come upon thee..." (Rev. 3:1-3). (e) Laodicea. "I know thy works, that thou art neither cold nor hot...thou art lukewarm...I will spue thee out...buy of me gold tried in fire...and white raiment...anoint thine eyes with eyesalve..." (rev. 3:15,16,18).
Inspect yourself, your garment, your house. Remove that which is unclean before any corrective action is necessary from Elohim. Then renovate. Be completely restored. Remember what Yeshua had to say about keeping one's house [life, family, community] from corruption and collapse. "Therefore, whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock" (se Matt. 7:24-28).
9. "And if the priest shall come in, and look upon it, and, behold, the plague hath not spread in the house, after the house was plastered: then the priest shall pronounce the house clean, because the plague is healed" (Vayikra 14:48).
The ritual for the cleansing of a home was similar to the ceremony of cleansing a matzora, an infected one. Once new stones or other material had replaced the condemned parts of a house, and the afflicting mischief did not return, the priest would declare the house clean and the ceremonial cleansing would take place.
10. "This is the law for any mark of leprosy--even for any scale, and for the leprous garment or house, and for a swelling, and for a scab, and for a bright spot--to teach when they are unclean and when they are clean. This is the law of leprosy" (Lev. 14:54-57).
The closing verses of the chapter reveal the essence of the parsha, the search for and removal of what would cause ceremonial uncleanness in Israel. As we have mentioned, garments and houses deemed unclean by the priest were to be removed from the congregation of YHVH.
The two parshas, Tazria ("She bears see") and Metzora ("Infected one"), contend with the issues of personal purity. From them we harvest some truths to strengthen our faith and encourage our growth in grace. First, personal purity and integrity--morality, excellent behavior, and decency of thought--are matters of great importance to Yeshua. May they be to us as well. Secondly, it is expedient [advantageous, profitable] for believers to receive clear instructions/commandments in order to remain separated from destructive, surrounding impure customs and unholy characters. This why we are enjoined to study and listen for His voice, His personal instructions. Thirdly, in the matters of cleanness and purity, we must not only look after ourselves, but to the well-being of others also. The precepts of our two parshas show us that everyone who came in to contact with an unclean, afflicted man or woman became unclean also. Thus, a basic truth has been raised up for our awareness. Evil is communicable! For instance, how does the Eternal Judge look upon the corrupt and heinous pornography business, the productions of which have come to contaminate and imprison countless people today? Then there's the unclean contagion of the lurid movie industry which entices millions of people to view that which exalts wickedness? The uncleanness of our nation not only demoralizes our own citizens, but pollutes other nations also. In the Almighty's opinion, anything that even rubs against the borders of indecency and impurity should be abandoned at once. "...hating even the garment polluted by the flesh" (Jude 23). But we have not abandoned uncleanness, nor do we cry out, "Unclean!" Money has become a god to many. Hence, one must ask, "How many stripes are coming to our country?" Because of the need, and in order to effectually contend for the faith in the midst of corruption, we believe that the spirit of holiness, the type alluded to in Jude's writing, will be mercifully and supernaturally raised up by the Spirit within seeking Israelite Believers in the times ahead. His [YHVH-Nissi] banner will be held high by an anointed, set-apart, cleansed army!
11. "Speak to the children of Israel, and say unto them, when any man hath a running issue [discharge] out of his flesh, because of the issue he is unclean" (Vayikra 15:2).
Following leprosy on ones skin, clothing, or in a house, running issues out of the flesh, including menstruation, were cited as another cause of ceremonial uncleanness. Those who suffered from running issues were unclean and whatever they touched was rendered unclean. This was symbolic of the contagion of sin. Evil must not be communicated to defile others. Again, these regulations taught that personal purity, physical and moral, were matters of great importance to YHVH.
12. "And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until evening' (Vayikra 15:19).
"The Torah commands that when a woman has a menstrual flow, she and her husband must stay apart from one another. During this period she is "tameh", a Hebrew word that has been incorrectly translated as 'unclean' [as morally impure or contagious; they are not infected by a supernatural contagion, but are only prohibited by ritual law from contact]...the word tameh has nothing to do with uncleanness. When one is tameh it means that a person has come into contact with death. In the instance of a menstruating woman, it is the death of the ovum [female gamete; egg]." [2]
13. "Thus you shall keep the sons of Israel separated from their uncleanness, so they will not die in their uncleanness by their defiling My Tabernacle that is among them" (Lev. 15:31).
The primary reasons for the laws of cleanness were: (a) to keep YHVH's Tabernacle/Temple ceremonially clean, (b) to keep His people free from the danger of defilement by foul, unclean things which symbolized moral uncleanness and caused ceremonial defilement, and (c) to promote active, consecrated, sincere worship.
"...for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. For he who in this way serves Messiah is acceptable to God and approved by men. So then we [let us] pursue the things that make for peace and the building up of one another" (Rom. 14:17-19).
The characteristics of the kingdom [and it could be said, of cleanness] are: (1) In relation to YHVH--righteousness. His statutes and directions are to be obeyed. (2) In relation to people--peace. True peace is based upon righteousness and cleanness of society, and such as is in harmony with the nature of YHVH. (3) In relation to the heart--joy. Happiness, assurance, serenity, and contentment are the portion of followers of Messiah. "Rejoice evermore!" Finally, the presence and power of the Holy Spirit account for the transformation of the skeptical, fearful unclean sinner into a cleansed, peace-filled saint who can enjoy abundant life and confidently anticipate eternal life with YHVH. Praise Him for the New Covenant, the provisions of which me these blessing possible!
"Or do you not know that the unrighteous [declared unclean] will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, not thieves, nor the covetous, not drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. Such were some of you; but you were washed, but you were sanctified, but you were justified [declared clean, welcomed into the kingdom] in the name of the Lord Yeshua Messiah and in the Spirit of our God" (1 Cor. 6:9-11).
Abba offers mankind a priceless gift. It is a genuine, supernatural moral transformation which is indispensable to our peace and happiness. It comes through conversion to Messiah, regeneration by the Holy Spirit, and sanctification. His shed Blood cleanses us from all sin and unrighteousness (1 John 1:7-9). The miraculous change is not doctrinal, religious, or institutional. It is the creation of a new moral nature. It is the seed of holiness. It is a miracle!
"Without holiness, no man shall see the Lord."
Haftorah
1. "And there were four leprous men at the entering [entrance] of the gate: and they saiid to one another, Why sit we here until we die/ If we say, We will enter into the city, then the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore, come and let us fall unto the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die" ((2 Kings 7:3-4).
The four men were afflicted by tazriah (tzara'at), the skin ailment (most think of as leprosy) brought on by sin. [Chabad.org.] This historic episode occurred at the time the king of Aram had attacked and besieged the Northern Kingdom of Israel (Samaria). The Israelites suffered greatly. Famine and sickness broke out and the starving people resorted to cannibalism. The king of Israel, Jehoram, was reassured by the prophet Elisha who declared, "By this time tomorrow, a seah of fine flour will sell for a shekel [a greatly reduced price]." The four lepers were quarantined outside the wall of the city, and they were starving also. The men decided to attempt an entry into the camp of the enemy and scrounge for food. When they arrived, the camp of Aram was deserted. YHVH had caused the enemy soldiers to hear the sound of approaching chariots and they fled, leaving behind their tents, many animals, food stuffs, and other supplies. The lepers returned and informed the gatekeepers of Samaria of their find. The gatekeepers turned and informed King Jehoram. Once messengers confirmed the men's report, the confined and starving citizens rushed out of the city and secured the spoils of the enemy's camp. The siege and the famine were broken, Elisha's prophecy proved accurate, a seah [1.6 gallons of dry measure] of fine flour went for a shekel, and the four metzoras [ infected ones] were heroes.
The story of the four lepers reminds us that the power of Elohim is great. He is able to deliver us from every earthly peril--from disease, from poverty, from the oppression of enemies, from shame--by any agency He chooses. He can raise us from the lowest prison hole to the highest palace (Gen.41:14; Dan. 6:23-28), give us favor (Esth. 7:6-11), and lay at our feet the wealth of others (Acts 4:34-37). And there's more. He preserves us from the power of the evil one, and quenches his fiery darts. He delivers us from the guilt and shame of sin. "...though your sins be as scarlet they shall be as white as snow; though they be red like crimson, they shall be as wool" (Isa. 1:18). He has delivered us from the power of sin and has strengthened "the weak hands, and…the feeble knees." Let us, who have experienced His great salvation and current restoration, be ever-thankful that He has taken the unclean and rendered them [us] as clean.
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
What did Yeshua have to say regarding "cleanness?"
1. "Again Yeshua called the crowd to him and said, Listen to Me, everyone, and understand this. Nothing outside a man can make him 'unclean' by going into him. Rather, it is what comes out of a man that makes him 'unclean.' After He had left the crowd and entered the house, His disciples asked Him about this parable. Are you so dull? He asked. Don't you see that nothing that enters a man from the outside can make him 'unclean'? For it doesn't go into his heart but into his stomach, and then out of his body. He went on: What comes out of a man is what makes him unclean. For from within, out of men's hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and make a man 'unclean' " [and others too!] (Mark 7:14-15, 17-23).
The person who appears stainless on the outside may have a heart that is full of evil devices. A ceremonially clean man can be morally polluted. The source of impurity would be the heart of man, the seat of his values and motives and that which forms and fashions his words.
It has been reported by many people that, while they were walking or running along outside, perhaps breathing heavily, a big fly flew into their mouths! The experience is not one to be envied, for sure. Those who listen to some unfortunate person share the experience often remark, "You poor soul. What could possibly be more gross than to open your mouth and have a big fly go into it?" Actually, there is an answer, and it can be presented in the form of another question: "What could be more gross that to open your mouth and have a big fly come out?" Sounds funny at first, but sadly such a thing happens all the time. Every evil, condemning, slanderous word we speak, no matter how subtle or disguised, is like a disease-ridden fly rising from a darkened heart and coming out of the mouth. Some people speak and hordes of flies emerge, buzzing out of their mouths, taking their contaminants into the ears and minds of other people, spreading their uncleanness. All over the world, day after day, year after year, dirty flies are loosed with increasing volume into the earth through sinful speech and false teachings. The darkness of the world is in large measure caused by the ever-increasing swarms that go about blocking out the light of truth. "...there came a grievous swarm of flies...the land was corrupted by reason of the swarm of flies" (Ex. 8:24). This is the kind of thing that makes a person, and a community, unclean. It's a serious matter in the eyes of Messiah. "But I say unto you , That every idle word that men shall speak, they shall give an account thereof in the day of judgment" (Mt. 12:36). Is it any wonder that evil speech is an abomination, and on the list of the seven things "...doth YHVH hate...A false witness that speaketh lies, and he that soweth discord among the brethren" (Prov. 6:16-19)? One day, we are warned, the “flies” will come home to roost.
As for you and me, who are dedicated, Spirit-filled disciples of Master Yeshua, these words apply: "The mouth of a righteous man is a well of life" (Prov. 10:11). For this you are anointed: "...the words of the pure are pleasant words" (Prov.15:26). The writer describes good words, clean words, as being like "apples of gold in settings of silver" (Prov. 25:11). Would it be wise to consider what manner of words have come out of our mouths this week? Were they apples of gold...or flies...or both?
The Holy Spirit "...but you shall receive power..." (Acts 1:8).
1. "The priest shall give orders to slay the one bird in an earthenware vessel over running [living] water" (Vayikra. 14:5).
If the priest, after examining the spot on the skin, pronounced the patient clean, a purification ritual was required for complete restoration.
The bird was slaughtered over an earthenware [pottery] vessel. This was so the bird's blood would flow [drip] into the vessel containing fresh spring water. The water was necessary because there was not enough blood in one small bird for the seven required sprinklings. The water was "running water" [literally living water] in that it was taken from a clean fountain or running stream. [Note: The imagery directs our thoughts to "the river of the water of life" (v.1) watering the "tree of life" (v.2) of Revelation 22. The river flows from the throne of Elohim and the Lamb, and speaks of the sustaining, life-giving power of the Holy Spirit. "He shall be like a tree [of life] planted by the rivers of [living] water, that bringeth forth his fruit in his season [twelve months a year]" (Psalm 1:3).] The cleansing power of blood and water are here pictured. What is more, by this purification rite our thoughts are further directed to 1 John 5:8: "This is the One who came by water and blood, Yeshua HaMashiach; not with the water only, but with the water and with the blood. It is the Spirit who testifies...for there are three that testify: the Spirit and the water and the blood; the three are in agreement." The knowledge that Yeshua is the eternal Son is enforced by the testimony of three historical incidences represented by: (1) The water. This is a reference to Yeshua's baptism by John the Baptist "...the Spirit of God descending...behold, a voice...this is My Son" (Mt. 3:16-17). Under Mosaic Law, a priest had to be ceremonially washed before entering his office. In so doing, He Who was considered as without sin, fulfilled all righteousness and became our representative. (2) The blood. This speaks of the crucifixion. "Jesus bare our sins in His own body upon the tree." He poured out/shed His precious Blood for us, as a lamb without spot or blemish (Mt. 20:28, 26:28; Acts 20:28; Heb. 13:20; Rev. 1:5). (3) The Spirit. Our Redeemer sent "the promise of the Father," the Holy Spirit, Who would be the gift of the resurrected Savior. The Baptism in the Holy Spirit is the crowning evidence (seal) that Yeshua was/is the divine Son of God.
The gift of the Holy Spirit was proof that Yeshua had received all power in heaven and in earth, that He reigned over all things, and had full authority to give, restore and sustain life. "Above the floodwaters is God's throne from which His power flows, from which He rules the world. God makes His people strong. God gives His people peace (Psalm 29:1-11 The Message).
2. "...take two male lambs...a yearling ewe lamb without defect, and three-tenths of an ephah of fine flour mixed with oil for a grain offering, and one log [pint] of oil; and the priest who pronounces him clean..." (Lev. 14:11).
The final stage of the purification rite was the offering. The metsora is told to bring three animal sacrifices, each one accompanied by a meal offering. This procedure was uncommon because sin and guilt offerings were not usually accompanied by a grain offering. Commentaries suggest that in such a case the metsora was accorded this honor as a testimony from God of his sincere repentance and faith, as evidenced by his total healing and cleansing.
We see again, this time in parshas Tazriah and Metsora, that YHVH is the Elohim of set times, standards, and order, and thus delegates to His cleansed priests the responsibility of knowing and establishing them. The priest had the keys of authority that sanctioned him to either shut out or admit into the camp the leper who came for examination. "Whatsoever you shall bind [declare illegal; not allow] on earth shall be bound in [by] heaven: and whatsoever you shall loose [declare lawful, permit, enforce] on earth shall be loosed in [by] heaven" (Mt. 18:18). Scripture tells us that YHVH enforces/backs up the Word-based legal decisions and declarations of His ordained, anointed, and implanted priests, then and also now, as they serve His people and minister/enforce His written edicts in the earth. When we believe, speak, and act in faith on His Word, demonstrating that we have both heard and understand His decrees, we use the keys of His kingdom to establish/advance YHVH's dominion [provision, healing, love, joy, peace] and defeat/undo enemy strongholds [demonic strongholds, works of darkness and the flesh].
Note: Healing was available and obtainable by faith in the Old Testament, just as it is today. It has always been this way for those who hear [shema: listen, discern, and obey] His Word. The leper who actually discerned in the Old Testament regulations and writings the implications for healing (Ex. 15:26; 23:25; Deut. 7:12,15; Psalm 41:1-3; Prov. 4:20-22; Isa. 53:4-5), and came in genuine repentance, truly believing, not hoping, that he would be healed, would likely find himself given a clean bill of health, ritually absolved and purified. He would return to the community, undergo another period of ritual cleansing, and finally have all his rights restored. For examples of Old Covenant healings see (a) Luke 4:27 and 2 Kings 5:1-14, (b) 2 Kings 4:32-37 and (c) 1 Kings 17:17-24. For provision, see (d) Luke 4:25 and 1 Kings 17:1-16, (e) 2 Kings 4:1-7. The redemption blessings of the New Covenant promises, which are much more apparent and better understood today than were the adumbrations [shadows] of the Tabernacle period, include healing. Healing is available through the atonement because Yeshua has come and paid the price, and fulfilled the Name YHVH Rophe found in Exodus 15:26, "I am YHVH Rophe that healeth thee." Also read: Exodus 23:25-26, Deut. 7:15, Isaiah 53, Matt. 4:23, 8:16-17; 9:35, and 1 Peter 2:24.
The Holy Spirit will speak to and instruct listening believers concerning redemption realities, including the truth about healing, provision, wisdom, victory, sanctification, and the Believer's authority in Messiah. The Spirit shows us that Yeshua fulfilled the Name, YHVH Shalom, which means "YHVH our Peace." The Name can also be interpreted, "YHVH our Wholeness." This means that His salvation is for the whole man, and incorporates the spirit, soul, body, and life. The key to success in believing and appropriating the promises is faith. Faith is strengthened through developing sensitivity to the voice of the Spirit/the Almighty, and hearing Him more clearly. Using one's prayer language--speaking, praying, interceding, and singing in tongues regularly--is a powerful, anointed exercise for enhancing our communion with the Spirit. Thus, praying in tongues is a spiritual ability, a gift, that has been given to us for growth in Spirit and truth. We must use it! When the Holy Spirit came on Shavuot, He came with the sound of a mighty wind, fire, and tongues. He continues to come in these latter days with tongues (Acts 2:4). Speaking in tongues is not necessary for salvation, but it is a valuable and necessary asset for prayer, and very effectual for growth in grace and for revelation knowledge of Yeshua. Speaking (and even singing) in tongues is beneficial to our spiritual growth, and builds up our faith, as we have been already instructed: "...building yourselves up on your most holy faith, praying in the Holy Spirit..." (Jude 1:20-21). It enables greater intimacy with the Almighty. It refreshes us when we are spiritually weary. The more we speak in tongues, the more we are possessed by the Spirit. What's more, tongues is the holy language of the Spirit and it helps us magnify Yeshua. It is the language of glory. The use of our individual prayer language, which we receive with the baptism in the Holy Spirit, is a God-given, powerful means of spiritual development that is not utilized often enough. As rich a blessing that it is, tongues is the outward sign of an even greater miracle--that the eternal Elohim has come to man by His Spirit to regenerate and permanently indwell, fill, and over-flow followers of Yeshua.
We are approaching the season of Counting the Omer. As we spend the weeks ahead discussing the benefits of tongues, let us keep in mind that Pentecost and the outpouring of the Spirit (of which tongues played an integrated, important part) were not an accident or an afterthought of the Most High. The holy phenomenon has always been an integral part of His end-time plan, and was prophesied by the Prophet Joel centuries before the historic event. "It shall come to pass afterward that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions" (Joel 2:28-29). Note: Joel called Judah to repentance, to rending his garment and heart. As encouragement, YHVH promised the nation of Judah refreshing, revival, and restoration through seasons of steady, poured-out, natural rainfall. This fore-shadowed and prophesied [to the sincere listeners] the outpouring of the Holy Spirit on the people of Israel, believers in Messiah, in the end-times. In the book of Joel, Yeshua is seen as the Promiser (Lk. 24:49) and Baptizer in the out-poured Holy Spirit (Jn. 1:31-33).
Begin using your prayer language, your "unknown tongue." If you have not spoken in your prayer language, ask Yeshua, your Baptizer, to emerse you in the Spirit and release your "tongues" from within you. What you surrender to Him by faith He will bless, strengthen, and multiply "...exceeding abundantly, above all we ask or think" (Eph. 3:20).
Glory Note # 28: "And I will set an ensign [symbol, emblem, standard-bearer] among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Yubal, and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory, and they shall declare My glory among the Gentiles" (Isa. 66:19). Elohim's servant's will declare His goodness and glory before the nations. In his last chapter, Isaiah rebukes the ungodly exiles who were about to return to Israel, warning them that formalism without faith is unacceptable worship. He encourages the exiles who are godly and tells them to rejoice that the Holy City, that has lain silent for seventy years, will become once again a city "full of activity, tumultuous..." Then the prophet speaks of the vengeance YHVH will take upon His enemies, and ends with a vision of the redeemed on earth upon which His glory will rest and where He will be glorified of all. Then His people will have unhindered, open access to the Almighty Redeemer.
Parsha Summary
1. "And the priest shall take some of the blood of the trespass offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot" (Vayikra 14:14).
The metzora, the person who contracted the skin disease most expositors regard as leprosy [but some see as severe psoriasis] could only be cured by divine intervention. Scholars attribute the disease to a particular reason, such as lashon hara, an evil tongue. Moral and spiritual degeneracy--which have a deleterious, weakening effect upon mental and physical health--are revealed by the coarse joke, brutish curse, and foul, evil words of people. Whatever the precise cause, the dreaded affliction was probably contagious. In Metzora we learned the purification procedure prescribed for the leper whose symptoms had disappeared and had been declared sufficiently clean by a priest. The purification rite included a sin offering (chatas), a burnt offering (olah), and a guilt offering (asham). The blood of the asham was placed on the cured person as described in the above verse. Then he would be pronounced clean and re-admitted to the camp.
2. "And he brought the other ram, the ram of consecration...And he slew it; and Moses took of the blood of it, and put it upon the tip of Aarons right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. And he brought Aaron's sons..." (Vayikra 8:22-24).
The law of Leviticus 14:14, describing the application of the blood of the offering, appears in only in one other place in Scripture, in Leviticus 8:22-24. Both the consecrated priests and the cured lepers were marked with the blood of their sacrifice in the same way. The application of the blood of the offering first occurred at the consecration of the kohanim, Aaron and his sons. Later we read about the same thing application prescribed in cleansing ritual of the leper. It is an interesting juxtaposition, a side-by-side placement of extremes. Why would a priest, who ministers in the very heart of Israel--the Tabernacle, and a cured leper, who was once exiled outside the camp, banished as far as possible from the center of the community, both be wiped by sacrificial blood in the same manner? First, the ritual symbolized the entire dedication of the kohen to YHVH's service. Secondly, it called the metzora to leave behind the worldly-focused life and concentrate all his energy and resources on his rehabilitation and new standing in the family of YHVH. While there are a variety of callings, and different roles with varying grades of responsibility and honor, YHVH remains no respecter of persons. This much we draw from the priest and leper. Elohim wants all his people, great and small, those coming (returning) to the community of Israel as well as those distinguished saints already serving within it, united in fellowship, speaking His Word, and walking in complete sanctification and consecration to Him. "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been made to drink into one Spirit" (1 Cor. 12:13).
Hear His Voice
“You shall receive power (ability, efficiency, and might) when the Holy Spirit has come upon you” (Acts 1:8).
To the Believers who want to know and hear the Ruach’s voice, and follow His leading, He adds wisdom and might. Thus, the baptism inn the Holy Spirit is very important to each saint. After the baptism in the Spirit we are able to hear His voice more clearly and are better equipped for His service. Ask Yeshua to baptize you in the Spirit right now!
Note: We grieve the Spirit (Eph. 4:30) when we refuse to allow Him to produce fruit and godly character in our lives, and resist Him with unholy thoughts, words, and actions. We quench the Spirit (1 Thess. 5:19) when we reject His power and gifts from operating in our lives and ministries, and settle for rituals and liturgies instead of His dynamic presence.
You have read our commentary. Now, enter into Section 3 and read 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 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).
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. Now, read the parsha portions yourself and answer the questions using your own words.
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Leviticus 14:1-15:33: Skin disease /cleansing the leper /unclean houses / cleansing unhealthiness /family purity.
2 Kings 7:3-20: Exiles lepers
Romans 6:9-23: Dead to sin / alive to Yeshua.
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 Torah and Glory School
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).
Important: Participate each week in the Bless the Land prayer, benediction, and singing exercises/activities, both individually and with your group. This is important for yourself and others. Your joining in with vocal participation--blessing and strengthening Israel with your spoken words, prophetic utterances, sung psalms, and intercessions--will also help develop and enlarge your prophetic anointing and sensitivity to the Holy Spirit. Daniel, who daily faced Jerusalem and Israel from his house in exile to pray, is an example of what we can do weekly from our homes today. "...Daniel...entered his house (now his roof chamber had windows open toward Jerusalem); and he continued kneeling...praying and giving thanks before his Elohim" (Daniel 10).
During daily, weekly, and Sabbath prayer times, raise your voice, stretch out your hands and...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]
"YHVH thy Elohim in the midst of thee is mighty, He will save, He will rejoice over thee with joy; He will rest [quiet you] in His love, He will joy over thee with singing." (Zeph. 3:17).
In this verse, the prophet speaks of YHVH singing over His people, declaring His great and tender love. "The prophet speaks of the eternal love and joy of God towards His people as an exuberant joy, one which boundeth within the inmost self, and again is wholly silent in His love, as the deepest, tenderest, ,most yearning love broods over the object of its love, yet is held still in silence by the very depth of its love, and then breaks forth in an outward motion, and leaps for joy, and uttereth what it cannot form in words..." [3] His rejoices in delivering His people from a power that is working to destroy them, purging them from iniquity, and uniting them with Himself in truth. The expression of His love is in singing over them. This is the song of the Lord [YHVH]. It is a prophetic song of Yeshua inspired by the Holy Spirit and the indwelling Word, and sung through anointed, yielded singers. This overlooked subject is very important because the song of the YHVH is just one of many life-enriching ways the Spirit wants to manifest Yeshua in our meetings. But there's a big problem in many organized gatherings. The presence of such supernatural edifying manifestations is too often ridiculed, brushed aside, or avoided altogether. We seem content to abide under His anointing not under His dynamic moving and manifestations. Our houses and congregational meetings are tightly packed with things we want to do, and the Holy Spirit is often left to fill the spaces in between. The question has to be asked: Do we really want Him around, and if so, to what extent? We need as much of the Holy Spirit's powerful ministry as we can abide in this hour. To satisfy the need, we must learn how to wait upon YHVH and give Him space in our assembling.
In the New Covenant, all believers are candidates for singing the song of YHVH. Paul wrote: "And be not drunk with wine, wherein is excess; but be filled with the Spirit; Speaking to yourselves in psalms [O.T. praise and worship] and hymns [teach biblical doctrine and themes] and spiritual songs [spontaneous, prophetic, inspired by the Spirit; new songs exalting what Elohim is doing in the current hour], singing and making melody in your heart to Adonai; Giving thanks always for all things unto Elohim and the Father in the name of our Master Yeshua haMashiach" (Eph. 5:18-20).
The new, Spirit-inspired song is the testimony of Yeshua haMashiach. It has the power to break strongholds, free spiritual prisoners, and prophesy of things to come (Isa. 42:9-10). The prophetic song is the new song--the Word of the Spirit, the Word of Yeshua. This is what we sing. Begin by listening for the word of the Holy Spirit when you sing. Remember, keep your mental life free from angry, immoral, unsanctified thoughts. Keep your thinking pure. An unholy imagination will distort inspired words and pervert revelation. Cleanse yourself daily by the washing of the Word.
He is in our midst always, by His Spirit and by His Word. That is wonderful, and we are blessed, but there's more. Pray that we, who are returning to our biblical heritage, will learn how to welcome, maintain and mature in, a great, sustained visitation of the Spirit of Yeshua.
Section 5: Conclusion
1. "And he shall kill the lamb of the trespass offering, and the priest shall take some of the blood of the trespass offering..." (Vayikra 14:25).
The blood of the sacrifice was always the central and most important feature of the Tabernacle service and purification rites of the metzora. "But into the second [Most Holy Place]went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people" (Heb. 9:7). There is no remission of sin "without the shedding of blood" (Heb. 9:22). There is no redemption or entry into the holiest [place] without "the blood of Yeshua" (Heb. 10:19). There is no peace with YHVH without "the blood of His cross" (Col. 1:20). Justification is available for sinful man, but only "by His blood" (Rom. 5:9). There is sanctification but not without "His own blood" (Heb. 10:12). There is no redemption or glorification for the saints at the end of the age but "by Thy blood" (Rev. 5:9).
2. "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation [way of life] received from your fathers; But with the precious blood of Yeshua, as a lamb without blemish and without spot" (1 Peter 1:18-19).
What is it we are redeemed from? The vain conservation refers to the whole course of an immoral, godless life into which we were trapped, enslaved, and made miserable. The word vain speaks of the emptiness of sin, which indeed is vain, and from which no man derives any good or satisfaction. The term, received from your fathers, shows us that sin is a fatal inheritance passed down from generation to generation. Hence, evil settles like a murky fog, resting upon all mankind and wrapping it in its cold embrace. Only a supreme power from outside could redeem [buy back, liberate from distress, ransom] mankind from its dilemma. The price was the precious blood of Yeshua. His blood cleanses us as we live in the faith which was once delivered unto us by the Apostles. "But if we walk in the light, as He is in the light...the blood of Yeshua haMashiach cleanses us from all sin" (1 John 1:7).
Rejoice! You have been declared clean.
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: Parsha Acharei Mot ("After the death") Leviticus [Vayikra] 16:1-18:30
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. Our Lost Legacy, J.D. Carr, Ph. D., p.107. 2. aish.com. All About the Mikvah, Yehuda Appel. 3. Zephaniah, Pulpit Commentary, Eerdmans.
