TORAH and GLORY SCHOOL
Torah and Glory School Parsha Commentary Course
An education ministry of Bless the Land
Written by Dr. Hutch Church
March, 2011
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Parsha Lesson Twenty One: Tazria ("She bears seed")
Torah: Leviticus [Vayikra] 12:1-13:59
Haftorah: 2 Kings [Melechim Bet] 4:42-5:19
Brit Chadashah: Matthew [Mattityahu] 8:1-4; Luke [Luka]17:11-19
Sections: 1. Weekly Commentary 2. Parsha Study 3. Prayer and Blessing 4. Living the Parsha
Welcome: "Deal with thy servant according unto thy mercy, and teach me thy statutes. I am thy servant; give me understanding, that I may know thy testimonies" (Psalm 119:124-125). The writer declares that he is a servant of YHVH, and therefore makes a righteous claim upon Him for assistance. "If you abide in Me, and My words abide in you, you shall ask what you will, and it shall be done unto you" (John 15:7). He wants greater understanding regarding the full meaning of the Law. Paul has provided us with insight: "For Messiah is the end of the law of righteousness to every one that believeth" (Romans 10:4). Torah reveals Messiah. We are His servants (1 Cor. 7:22-23; Col. 4:11; 1 Pet. 2:5-10). He is our righteousness (YHVH Tsidkenu--Jer. 23:6; 1 Cor. 1:30). This week, expect Him, by His Spirit, to "guide you into all truth...and...show you things o come" (John 116:13). Good things are in store for His people.
Section 1: Weekly Commentary
Last week: "Now it came to pass on the eighth day..." (Lev. 9:1).
Parsha Sh'mini described the beginning of the priestly service in the Tabernacle, the offerings of Aaron and his sons, the priestly blessing and the glory of YHVH, and the incident with Nadab and Abihu. The reading also covered clean and unclean foods. The Torah revealed again that the Most High desired His people to be holy, and living morally and ceremonially clean, with habits and customs that honored Him. His laws are unvarying in their nature. He has said from the beginning: "And you shall be holy; for I am holy" (Lev. 11:44). Yeshua made this demand possible. He presented Himself as the Offering that would provide men with new, spiritual hearts and cleansed consciences [the intuitive part of the heart]. "For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Messiah, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God?" (Heb. 9:13-14). His salvation, sanctification, and transformation are appropriated by faith (1 Cor. 1:30; 2 Cor. 5:17; Eph. 2:8; Col. 1:13). It was, in fact, faith that kept Israel's ceremonies and rituals operating from generation to generation until Messiah. So important is faith that the writer of Hebrews, at the end of his epistle, takes time to herald the victories and victors of faith, and declares the absolute need of it in the life of the believer (Heb. 11:6). Man has always needed a new, supernaturally recreated heart (Jer. 31:33; 32:40; Rom. 5:5; 2 Cor. 1:22; 1 Th. 3:13; Heb. 8:10; 10:16,22) and a cleansed, sensitive conscience to maintain it. But this miracle was something only Yeshua's atoning work could impart, through faith. Thus, spiritual purity and moral cleanness begin and are sustained in the heart. Paul understood the importance of holiness--a pure heart and a clean conscience in living effectually for Yeshua, and wrote: "And herein do I exercise myself, to have always a conscience void of [without, free from] offence toward God, and toward man [Lev. 19:18; Deut 6:4]" (Acts 24:16). Learn: Let us keep our new hearts pure, our consciences untroubled and clean, and be living sacrifices of a sweet savour unto Him.
This week:
From Sh'mini ("Eighth"), which dealt with priestly regulations and rules about foods, we advance to this week's Torah reading, Tazriah ("She bears seed"), which covers the topics of personal cleanness and uncleanness as related to childbirth, personal purification rites (chapter 12), and the tests for leprosy (tazriah) on a person or in a garment (chapter 13). [Note: The most common translation for tazriah (tzaraas) is "leprosy" The accepted means of prevention of the spread of the ailment was the quarantine of a victim, the metzora (infected one). However, some Sages teach that tazriah (tzaraas) was not a physical disease that affected the body, but rather a bodily manifestation of an even worse debilitated spiritual condition, or sin. It is said tazriah (tzaraas) was a form of judgment upon unrepentant, spiritually defiled people, and was meant to lead the afflicted to repentance, correction and restoration. The Chumash, page 610, states, "The primary cause of Tzaraas is the sin of slander [lashom hara]." Further, Tzaraas can also be the divine judicial result of false oaths, sexual sins, robbery, murder, and other forms of selfishness and anti-social behavior, such as failing to help others or assist in meeting their vital needs. Tazriah was met with isolation from normal society, not so much as to prevent the spread of the ailment, but as a divine rebuke and an experience that would lead the victim to repentance, healing, and eventual restoration. The reader is encouraged to pursue this teaching from the Chumash on his/her own. We will align with the traditional idea that Parshas Tazriah and Metzora laws concern some form of leprosy.]
We will learn from Parshas Tazriah ("She bears seed") and, next week, Metzora ("Infected one"), the virtues of purity and how much YHVH values cleanness. Hence, we will appreciate the wisdom of avoiding that which would cause moral uncleanness, even everything which would contaminate/weaken the body, soul, and spirit, and thereby vitiate [make faulty or defective; impair; render ineffective, weaken] the sanctifying power of His indwelling faith, hope, and love working deep within us. Our discipline in honoring His moral commandments is the exercise required for the maintenance of purity, strong faith, joy, and being led with clarity by the Spirit.
"Blessed are the pure [clean, undefiled] in heart [in this case, the seat of affections and motives] for they shall see God" (Mt. 5:8). The heart of man, locality of the spirit and conscience, is the inner sanctuary of the believer. It is a place of paramount importance to Yeshua, the "most holy place" of the temple (1 Cor. 3:16,17; 2 Cor. 6:16; Eph. 2:21), where He dwells through the Spirit. Without purity of heart, there can be no cleanness of hand or true clarity of mind or motive. The whole temple is defiled. This is what He would say to us: "Let you conversation [conduct] be without covetousness; and be content with such things as ye have: for He hath said, I will never leave thee, not forsake thee" (Heb. 13:5).
Torah
Torah Note # 27: "And YHVH said to Moses, Write thou these words: for after the tenor of [according to] these words I have made a covenant with thee and with Israel" (Exodus 34:27). The Torah includes a number of covenants. The Torah is often referred to as the "book of the covenant." Actually, the Torah includes a number of covenants. There is the foundational covenant for fallen man in Genesis 3:15, the arrangement of communicating blessing with the promise of the woman's seed. YHVH continually added to this with subsequent promises (fuller revelations) in additional covenants. There is the postdiluvian Noahic Covenant that Elohim made with Noah (Gen. 9). The Torah also contains the Abrahamic Covenant (Gen. 17). It was also established and expanded with Isaac (Gen. 26) and then with Jacob (Gen. 27 and 28:14-15). The Torah contains the covenant YHVH established with Israel in the Wilderness, at Sinai (Ex. 24). Then, there is the covenant with the House of Aaron (Ex. 29:9). And there is the covenant with Phinehas (Nu. 25:11-13). The Palestinian Covenant (Deut. 29, 30), which reinforces the promises made to Abraham, Isaac, and Jacob, contains some special and encouraging promises to Israel which interest us today: A. YHVH will gather His scattered Israelites from around the world and return them to the land promised their ancestors (Deut 30:3-5). B. He will regenerate returning Israelites and their descendants by circumcising their hearts so they will know, love, and obey Him (Deut 30:6 / See: Jer. 31:31-33). C. He will judge Israel's enemies (Deut. 30:7). D. He will prosper them as they return to His voice (Deut. 30:8-9). The Davidic Covenant, which contains the promise of a king from the House of David to always sit on the throne of David, is not found in the Torah proper, but is found in 2 Samuel 7:12. In Isaiah 53:1-12, we have the promise of suffering servant. In the fullness of time, the promises are fulfilled in Yeshua. He is the woman's Seed, Abraham's Son, David's Son and King on the Throne, and YHVH's Servant.
1. "When a woman gives birth and bears a male child, then she shall be unclean for seven days, as in the days of her menstruation shall she be unclean" (Lev. 12:2).
In the opening of this week's double Torah reading, we find that YHVH spoke to Moses about the institution of rituals and regulations concerning the purification from uncleanness [tumah] associated with/derived from childbirth. These kinds of rules are found in many nations. Human instinct tends to regard certain physical aspects associated with actual childbirth as defiled, debased, or contaminated with blood, and thus unpleasant and impure. Hindu custom, as an example, declares a new mother unclean for forty days, and requires the father to bathe when his child is born. Even ancient Greece and Rome had purification laws and offerings for the birth of children. Israel was no exception. In Israel, a woman became unclean, ritually impure [tamei], upon giving birth, and, as a menstruent, was separated [the word niddah refers to a woman who is separated] from marriage intimacy and could not come into contact with that which was ritually pure.
"The creation of human life is the most sublime phenomenon in the universe. By bringing it into being, a man and a woman become partners with God, Who gives a soul [and spirit] to their offspring. But this new life begins with tumah (uncleanness), spiritual impurity, to show [and this can be said to reveal to] people that the mere fact of life [in and of itself] is not enough [to win high merits alone]. Life must be a [sanctified, cleansed] tool for the service of God, otherwise it is worth nothing." [1]
2. "On the eighth day the flesh of his foreskin shall be circumcised" (Vayikra 12:3).
The instruction for circumcision was first given in Genesis 17:10-14. It is repeated in Leviticus with the laws of purification. Circumcision was to be performed on the eighth day, even if that day fell on the Sabbath. Therefore, the woman giving birth to a male child was unclean only seven days, as opposed to two weeks for a girl. The shorter period of uncleanness was so a mother could be purified, ceremonially clean and prepared for the eighth day brit milah [circumcision ceremony] of her infant son.
3. "Then she shall remain in the blood of her purification for thirty-three days; she shall not touch any consecrated thing nor enter the sanctuary until the days of her purification are completed" (Vayikra 12:4).
The woman is unclean for the first seven days, then bathes to remove the uncleanness of niddah, separation. After this, according to the Chumash, Stone Edition, she was considered to be in a state of partial contamination for thirty-three days. [The allotted time was thirty-three days for a male baby, sixty-six days for a female baby.] A woman would remain is a state of contamination for a total of forty days.
4. "But if she bears a female child, then she shall be unclean for two weeks, as in her menstruation; and she shall remain in the blood of her purification for sixty-six days" (Vayikra 12:5).
The woman who bore a female child would be separated from others for fourteen days, and would be ritually pure [t'horah] after a total of sixty-six days. It is thought that the doubled time of separation for a bearing a daughter, as opposed to birthing a son, is because the infant girl bears a "fountain of blood." The extended niddah, or separation period, is due to the presence and function of the daughter's body.
5. "When the days of her purification are completed, for a son of for a daughter, she shall bring to the priest at the doorway of the tent of meeting a one year old lamb for a burnt offering and a young pigeon or a turtledove for a sin offering" (Vayikra 12:6).
The woman would bring two offerings, a burnt (elevation, ascending) offering and a sin offering. Various reasons for the two offerings include atoning for resentment and harsh words spoken during labor.
6. "But if she cannot afford a lamb, then she shall take two turtledoves...the one for a burnt offering, and the other for a sin offering; and the priest shall make atonement for her , and she will be clean" (Lev. 12:8).
In ancient Israel a woman was considered unclean for a specified period of time after she gave birth. It was a regulation that strongly implies the reality of primal sin, or spiritual corruption, and that a person's origin, or one's start in life, is not without some degree of contamination/imperfection. Nevertheless, she was ceremonially cleansed and restored through her offerings. [Note: Women are not being singled out here. Men can also be unclean for a number of personal reasons. As a matter of fact, it is Yeshua Who dignifies women, and lifts them to a place of equality and honor among men. In His kingdom, "There is neither male not female; ye are all one in Christ Jesus." Both men and women are saved by faith, baptized in water and endowed with the Holy Spirit. A woman was the medium for the incarnation of the Son of God, the virgin Miriam, who brought two turtle doves for her offering in fulfilling the law of purification. Women were quick to discern the truth of Yeshua's preaching and were faithful servants, even in supporting and assisting His apostles in their ministries. Women adored the infant Messiah, supplied His wants and needs in life and ministry, bathed His feet, anointed His head before burial, bestowed their best gifts, followed Him along Calvary's road, were nearest in compassion and did not run away from the cross, were first at the tomb on resurrection day, were anointed witnesses, opened their homes to the saints, occupied notable and honorable ministries in the spreading of the Gospel from Jerusalem, Judea, Samaria, to the world. They prophesied, excelled in helps, have shown great effectiveness as fearless missionaries and evangelists, who have been for centuries martyred for the Gospels sake alongside the men, and on and on we could go. This is a testament to the greatness of the Kingdom of God. How? The respect, honor, and freedom from oppression that women enjoy in any kingdom or nation serves as an index to its spiritual quality. "And He who sits on the throne said, Behold, I am making all things new" (Rev 21:5).] Women of Elohim rock!
7. "Then YHVH spoke to Moses and to Aaron, saying, When a man has on the skin of his body a swelling or a scab or a bright spot, and it becomes an infection of leprosy on the skin of his body, then he shall be brought to Aaron the priest or to one of his sons the priests. The priest shall look at the mark on the skin of the body..." (Vayikra 13:1-3).
A white patch on the victims skin was the first indication of leprosy, or tzaraas. The priests alone had the authority to diagnose a skin ailment, such as tzaraas, and without the diagnosis the laws of tzaraas were not applied. The patches on the skin were of two shades of white color, with each shade having two different hues, or color. Hence, the Chumash tells us there were four distinguishable shades, and all four were tamei, unclean. They were: (a) s'eis, the color of natural wool. (b) baheres, the color of snow. (c) The sub-divisions were called sapachas. One was the color of the membrane of an egg. (d) The other was the color of chalk. All were similar, yet different. The parsha describes the characteristics of each type of tzaraas.
8. "When the infection of leprosy is on a man, then he shall be brought to the priest" (Vayikra 13:9).
The Kohen would examine the skin and determine the color and deepness of the patch, and inspect the hair within it. It the person was infected, the priest would orally pronounce him unclean, contaminated. The afflicted one would then become subject to the laws of separation from the camp. The following quote, written by a physician in the nineteenth century, will help the reader understand why the exile of those declared "unclean" was necessary, both spiritually and physically. It is a graphic description of the fate of a victim of leprosy. Remember as you read, the emotional and physical condition of the leper is set forth in Scripture as analogous of the soul given wholly over to sin. The account follows:
"The case of leprosy occurred in a man aged fifty-eight. He had suffered for many years from a severe scaly disease of his skin; the last two or three years of his life it assumed the form of true leprosy, such as one reads of as having occurred in former times. His skin became thick, hard, and hypertrophical [excessive growth, exaggerated, thickening], and formed one mass of large scales, covering the whole of his body, including his face and head, both of which were greatly swollen; indeed, he seemed as if he were encased in a large scaly envelope. The movements of his joints produced deep, painful, and bleeding fissures. The nails also became misshapen, rough, and ragged, and were replaced by scaly incrustations. After lingering for some months in this condition, he died in November, 1880. I believe the case was a typical case of leprosy, or as nearly allied to it as possible." [3]
The Torah uses this ghastly, frightful skin disease to reveal to the reader the hideous and foul, true character (nature) of sin. We are shown by the corruption of leprosy the viciousness and destructiveness of sin upon the soul, that we should be repulse uncleanness, and be filled with a loathing of that which is evil. But the analogy of leprosy and sin should also cause us to profoundly appreciate the inestimable blessing, the great benefit of the redemption we have received through faith in the incarnation and atonement of Yeshua Ha Mashiach, the eternal Son of Elohim. He is the One of Whom it is written: "But for you who fear My name, the Sun of righteousness will rise with healing in His wings; and you will go forth and skip about like calves released from the stall" (Mal. 4:2). He is, to us: YHVH Ropheka; " YHVH Who heals you" (Ex. 15:26). Study also: Ex.23:25; Deut.7:15; Isa. 53:1-12; Mt. 4:23; 8:16-17; Acts 10:38; 1 Pet. 2:24.
9. "Or if the body sustains a burn by fire...the priest shall look at it...But if the priest looks at it, and indeed, there is no white hair in the bright spot and it is no deeper than the skin, but is dim, then the priest shall isolate him for seven days" (Lev. 13:24-26).
The passage in which the verse is situated concerns the method of discerning between a leprous spot and an old scar burn. Interestingly, an old burn mark (or ulcer or wound) is a more likely place for a leprous spot to appear than a place that has always been healthy. It's a picture of the moral sphere of man. Sin revisits and more easily attaches itself to, and bursts forth from, old, unresolved soul addictions and wounds. This tells us to flee temptation, not flirt with it. Once restored, we must keep clean, and the effort begins with the mind.
There is strength in righteousness. "Dwell in the land and cultivate faithfulness [feed securely oh His faithfulness]" Psalm 37:3). The psalmist encourages the reader about the sure goodness of YHVH for those who remain in the land and dwell in His righteousness; for them who trust in His providential care despite contradictory circumstances and challenges. He exhorts us (21st century saints and readers) to remain firm in believing His Word and to be renewed and kept spiritually clean by meditating upon YHVH's faithfulness. "But his delight is in the law of the Lord, and in His law he meditates day and night. He will be like a tree planted firmly by rivers [channels] of water, which yields its fruit in its season and its leaf [foliage] does not wither [become dull, fade, weaken, or becomes unclean]" (Psalm 1:3). Study of the Torah, and all Scripture, will change you and me.
10. "Now if a man or woman has a infection on the head or on the beard, then the priest shall look at the infection, and if it appears to be deeper than the skin, and within it is weak, golden hair; the priest shall pronounce him unclean" (Lev. 13:29-30).
The passage (vrs. 29-37) deals with leprosy [tzaraas] of the head, scalp, or beard. It was recognized as starting with a scale [nesek], loss of hair, and the appearance of short, weak golden hairs in the spot in question. The regulations apply to any areas where hair once normally grew. The priest's examinations were careful and very thorough. This is a picture of the careful and thorough convicting work of the Spirit in our lives, to Whom we must carefully listen. "While it is said, Today if ye will hear His voice, harden not your hearts, as in the provocation" (Heb. 3:15). It is the same with He who stands in the midst of the seven golden lampstands, our High Priest. "...I am He who searches the minds and hearts [inner man]..." (Rev. 2:23). He knows everything about us, hence, no imperfection or unclean thing is hidden from His sight. Let us never despise His corrections and disciplines, which come in various forms, because He loves us with an everlasting love and corrects us for our own welfare.
"Now if a man loses the hair of his head, he is bald; he is clean" (Lev. 13:40).
Loss of hair on a man's head did not constitute uncleanness. The person was not contaminated because of spreading baldness, a condition that is usually hereditary.
11. "As for the leper who has the infection, his clothes shall be torn, and the hair of his head shall be uncovered [disheveled, purposely messed-up; the leper had to present himself at all times as unkempt], and he shall cover his mustache and cry, Unclean! Unclean" (Lev. 13:45)!
The condition of the metsora's isolation was harsh, but necessary. He dwelled outside the camp, separated from clean society. If a leper violated the laws he was punished with forty strips. The primary reason for the exclusion of the lepers from the community was to avoid widespread ceremonial uncleanness. Of course, isolation taught that the fate of men whose sins had not been covered and removed by atonement meant separation from the people of God in the hereafter.
12. "This is the law of the mark of leprosy in a garment of wool or linen, whether in the warp [yarn extended lengthwise] or in the woof [a filling thread or yarn], or in any article of leather, for pronouncing it clean or unclean" (Lev. 13:59).
The chapter's concluding verse juxtaposes the Torah with leprous affliction. "This teaches that if one has earned the punishment of tzaraas, he should occupy himself with Torah study, because Torah is the spiritual fire that purges impurity (see Numbers 31:23). The last words of the Sidrah are to declare it pure or to declare it contaminated, which suggests [remez] that the person who studies Torah absorbs the potential for purity, but the one who neglects it opens the door to impurity." [Sifsei Kohen]
In any case, "Study [be diligent] to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth" (2 Tim. 2:15).
Haftorah
1. "Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honorable, because by him YHVH had given deliverance unto Syria: he was also a man in valor, but he was a leper" (2 Kings 5:1).
The haftorah is related to the theme of skin disease, and describes the cure of a leprous Gentile soldier. The Aramite general, a man called Naaman, was afflicted with tazria (tzara'at) and was advised to go and see Elisha, the "prophet in Samaria." He acted upon the recommendation, secured permission from his king--"Behold, I send Namaan my servant to you [king of Israel], and you shall cure him of his tzara'at"--went to Israel, and was directed to see the prophet.
2. "Then he went down and dipped himself seven times in the Jordan, according to the saying of the man of Elohim: and his flesh came again like unto the flesh of a little child, and he was clean" (2 Kings 5:14).
Elisha did not come out of his house to greet the ostentatious Namaan and his entourage. The gentile commander probably thought the prophet should count it a privilege to serve him. Instead, Elisha instructed the general through a messenger to immerse himself seven times in the Jordan. Offended and reluctant at first, the general came close to hardening his heart. But after being urged by a sympathetic comrade, the captain of the Syrian host humbled his heart and followed the prophet's orders. He submerged himself seven times in the river and was completed healed. The tazriah was washed away. Afterwards, Namaan vowed he would no longer voluntarily serve idols, only the true living Elohim of Israel, and returned home rejoicing with his company.
Once he had humbled himself, Namaan's grievous problem, as a matter of fact, became his salvation. His journey to wholeness started in Syria when he listened to the suggestion of a quiet Hebrew slave girl. "And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it..." As esteemed, strong, and wealthy as Namaan was, he allowed himself to be led by the humble--a young girls voice and a prophet's Spirit-inspired word. In doing so, he learned that the blessings of YHVH cannot be purchased with silver, gold, or might, but are had "without money and without price" (Isa. 55:1), by the lowly in heart, and faith. Let us keep in mind that faith is the currency of the Kingdom.
"...as the Holy Spirit says, Today if ye will hear His voice, Harden not your hearts..." (Heb. 3:7-8).
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
The theme of skin disease continues. Leprosy was considered by the ancient Israelites to be a judgment, a divine stroke from the Almighty Who sent it and Who alone could heal it.
1. "And behold, there came a leper and worshiped Him, saying, Master [Adonai], if thou wilt, thou canst make me clean. And Yeshua put forth His hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed" (see Mt. 8:1-4).
The great sermon was over. Yeshua came down from the mount of the Beatitudes and the multitudes followed Him, wanting to hear more from the One who spoke with authority. [May we, who have also heard His words by reading them in the Scriptures, not allow our interest to wane and cool, but instead follow Him as did the early listeners. It is good to hear Him once, better to hear Him twice, but best to hear Him regularly, and believe.] A loathsome leper came to Yeshua, and knelt and worshiped Him. He believed that the Messiah had power to heal him, but was unsure of His willingness. "If you will...make me clean." The Master stretched out His hand and healed Him. "I will...be thou clean." The leper did not just say "heal me." He wanted healing and its consequences, the pronouncement of being clean and the restoration of his social and religious privileges. As far as we know, he was the first leper to be healed by the Master, and thus the episode represents an advance in faith. In the leper's mind, the accounts of Yeshua's power healing lesser afflictions and sicknesses argued that His power was sufficient for greater challenges also, such as removing the "stroke of leprosy." The disfigured, unclean outcast looked forward only to a slow, miserable death unless he was healed. Messiah was his only hope. He would not be denied, and came forward with a reverent and sincere supplication, hoping for a great miracle. "...the kingdom of heaven suffereth violence, and the violent take it by force [faith, effort, determination]" (Mt: 11:12). He was cleansed entirely from the disease, in a moment, and then Yeshua commanded the man to present himself to the priest, receive the official affirmation of cleansing, and offer the prescribed sacrifice--in accordance with the Law of Moses. Leprosy is a type if sin, the fatal sickness of mankind that only One can heal, the Messiah Yeshua. Follow Him. He is "the same yesterday, and today, and forever."
2. "And as He entered into a certain village, there met Him ten men that were lepers, which stood afar off: And they lifted up their voices, and said, Yeshua, Master, have mercy on us. And He when He saw them, He said unto them, Go show yourselves unto the priests. And it came to pass, that, as they went, they were cleansed" (see Luke 17:11-19).
The ten lepers were homeless men, outcasts from different social strata, who had memories of happier days. Now they herded together, bonded by their common misery, excommunicated from the society of physically clean men, due to a common, deadly sickness that erased class distinctions. They cried, "Tame', tame'! Unclean, unclean!" everywhere they went. When Yeshua passed through their region they called out, "Have mercy on us!" [Note: To provide the reader with a word picture of what Yeshua faced in the men who clamored to Him, we include a quote written years ago by a Dr. Thomson describing his encounter with a similar group of afflicted beggars: "Sauntering down the Jaffa road, on my approach to the holy city, in a kind of dreamy maze, with, as I remember, scarcely one distinct idea in my head, I was startled out of my reverie by the sudden apparition of a crowd of beggars, without eyes, nose, hair. They held up to me their handless arms, unearthly sounds gurgled through their throats without palates; in a word, I was horrified." 2.] The lepers beckoned the Master as he neared the wall of a "certain city." Yeshua heard their plea and answered them, directing them in the way of faith. They were ordered to go immediately and show themselves to the priest, according to the regulations of the Torah. The priest could only recognize a cure, not effect it, and then make the pronouncement. The healing would come from believing Yeshua, and would take place through the faith demonstrated by obedience [equivalent to trust]. The men had faith for calling out and prayer, but not enough for praise. Nevertheless, they were healed, cleansed as they went their way. Of the ten, only one, a Samaritan, returned to give thanks to the divine Healer. Yeshua declared to him, "Thy faith hath made thee whole." A new strength, power, authority was given to the humble Samaritan. Not content with only healing and physical restoration, as were his nine companions, the tenth man pressed back to the majesty, love, and fellowship of Yeshua. His faith turned him back to praise and give thanks to the Messiah. He wanted to learn more of His great Benefactor, to follow Him, be close, and learn. We believe the Samaritan's faith carried him the full distance from restoration to relationship, and to discipleship. His wholeness was in becoming an intimate friend of Yeshua.
"Is any among you sick? Then he must call for the elders of the church [kahal, ecclesia, congregation] and they are to pray over him, anointing him with oil in the name of Adonai YHVH [Yeshua]; and the prayer offered in faith will restore the one who is sick, and Adonai will raise him up, and if he has committed any sins, they will be forgiven him" (James 5:14-15). Here we have the New Covenant counterpart. Faith remains central to receiving.
The Holy Spirit "...but you shall receive power..." (Acts 1:8).
1. "Then the Lord spoke to Moses and to Aaron, saying, When a man has on the skin of his body a swelling or a scab or a bright spot, and it becomes an infection of leprosy on the skin of his body, then he shall be brought before Aaron the priest or to one of his sons the priests...if...it is an infection of leprosy...he shall pronounce him unclean" (Lev.13:1-2).
A white spot on the skin is the first sign of tzaraas. The patch should be about the size of a lima bean, approximately 3/4" across. The Kohen alone was authorized by the Torah to examine tzaraas, to search out the physical evidence and from it deduce its status, and then publically pronounce a diagnosis.
The Priest performed the examination on the afflicted person by eyesight. We have a better means of discernment. "For to us God revealed them through the Spirit; for the Spirit searches [examines] all things, even the depths of God" (1 Cor. 2:10). Believers today have the Spirit to help them distinguish/discern between right and wrong, clean and unclean, and what's more, impart revelation of the unseen and unheard things of YHVH. These revelations would include insights of the callings, destinies, higher joys of eternity, wisdom, righteousness, sanctification, redemption, assurances of son-ship and heir-ship, and more, that are vouch-saved [guaranteed; granted as a privilege] to the spiritually hungry. The knowledge of His glory and goodness is not accessible to the normal powers of man. Revelations of the Spirit are reserved for them who love YHVH and walk uprightly. See: Psalm 25:14; Prov. 3:32.
"...I am He who searches the minds and hearts; and I will give to each one of you according to your deeds" (Rev. 2:23). The Son has an interest in each of His disciples/sheep, and so He searches us to locate and remove infirmities that prevent the growth of good fruit. He says, "I know thy works." He looks into the deepest realms of our minds and hearts, where no man or angel can see, and examines the arenas of spirit and soul where moral battles are waged, secret desires and motives arise/reside, and character is formed. He examines all the unclean areas, even those to which we are blind, and recommends the remedy. "He who has ears to hear let him hear what the Spirit says...repent...do the first deeds...be faithful...hold fast...wake up...buy from Me gold refined..." (from Rev. 2-3). His concern is for our sanctification and victory, as well as the fulfillment of His purpose. Remember, holiness comes before true happiness. The greater our experiential sanctification, the greater is our liberation [distance] from the miseries that carnal drives and pride produce. One day He will reward us according to our deeds. Learn to hear the voice of the Almighty. He will lead you in the way of holiness, joy and good works.
2. "But if the bright spot remains in its place and does not spread, it is only the scar of the boil; and the priest shall pronounce him clean" (Lev. 13:23).
Being Led by the Spirit / Hearing His Voice
The person with the white spot would be quarantined for seven days. If the affliction had not spread by the end of the seven day period, no further isolation was necessary. The Kohen would rule that spot/mark was not a leprosy, but only a scar left behind by the inflammation. The Kohen's words would make the difference between incarceration and freedom, and the patient would expectedly be attentive to understand and honor every word he spoke. Likewise, you and I want to discern every word spoken by the Holy Spirit. He has important things for us to hear and respond to in these latter days. Keep in mind:
A. He speaks to the congregation of the saints. "He that hath an ear let him hear what the Spirit saith to the churches; he that overcometh shall not be hurt of the second death" (Rev. 2:11). [Note: The Master ended a number of His parables with the same exhortation: "He that hath ears to hear, let him hear" (Mt. 11:15, and 13:9, 43; Mk. 4:9, 23; Lk. 8:814:35). There are no parables in John.] His closing exhortation and promise to each congregation mentioned in the Book of Revelation are addressed to individual believers. Each person must hear for himself.
B. He teaches. "For the Holy Spirit shall teach you [whisper to you] in the same hour what you ought to say" (Luke 12:12). Yeshua had taught how important it was to confess Him before men. He tells them not to fear, that the Holy Spirit would sustain them in their trials and provide inspiration for what to say before their enemies and persecutors. This was not an encouragement to idleness. The Spirit usually inspires the prayerful, prepared, and studious believer rather than the slothful, disinterested person. We are people of the Spirit and must walk worthy of our high calling. For examples of Holy Spirit inspiration prophesied by Messiah, study the following passages: Stephen before his accusers (Acts 7:1-51), Peter before the tribunal ( Acts 4:5-22), and Paul before Felix (Acts 24:1-27), Festus (Acts 25:1-12), and Festus and Agrippa (Acts 25:23-26:32).
C. He gives commandments. "Until the day in which He was taken up [Yeshua ascending into heaven before many witnesses], after that He through the Holy Spirit had given commandments unto the apostles whom He had chosen" (Acts 1:2).
It's your job and joy to get to know Him better. (1) Start by making yourself available to Him. He will want to use you and release His anointing through you by the gifts of the Spirit (Rom. 12:3-9; 1 Cor. 12:1-12) to bless others. "And Yeshua said, Somebody touched Me: for I perceive that virtue [holy power] is gone out of Me" (Luke 8:46). (2) His voice is within you now, by the indwelling of the Holy Spirit in your regenerated spirit, the miracle of the new birth that occurs through faith in Yeshua (John 3:1-16; Acts 1:8; 2:1-4; 2 Cor. 5:17; 2 Tim. 1:7; Titus 3:5). Therefore, be poised and prepared to obey Him. "For as many as are led by the Spirit of Elohim, they are the sons of Elohim" (Rom. 8:14). And do not fear making mistakes. When they are corrected, we learn from them. If the heart is sincere, He will insure for good things. "...all things worketh together for good to them that love [obey] Elohim..." (Rom. 8:28).
The Holy Spirit and the Believer
A. The believer is His temple. "What? know ye not that your body is the temple of the Holy Spirit which is in you, which you have of God, and you are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's" (1 Cor. 6:19-20).
We are purchased possessions. We have been ransomed from the fetters and power of sin, and from the cruel service of Satan. Yeshua is our Liberator. He redeemed us with a price no man could pay, "the precious Blood of Messiah," and has given us the Gift of His Spirit. Thus we face two realities, both of which are good. First, we are not our own. Secondly, we are called to glorify Him, and give Him the praise, service, and obedience due His holy Name.
B. The believer is a partaker of Him. "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame" (Heb. 6:4-6).
Scripture warns of apostasy. The solemn passage above would not have been inspired by the Holy Spirit if such a thing were impossible. Among other wonderful things, we have been given the privilege of participating with the presence, anointing, and ministry of the Spirit of Elohim, experienced the power of YHVH's Word, and enlightened by divine revelation. Let us take our calling seriously. Peter writes of assurance: "Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things [see verses 4-8], ye things, ye shall never fall" (2 Peter 1:10).
Glory Note #27: "Give unto YHVH the glory due unto his name; worship YHVH in the beauty of holiness" (Psalm 29:2). ["Glory" in Strong's: # 03519. kabowd (kaw-bode). Meaning: glory, abundance, riches, splendor, goodness, honor, dignity, reputation, reverence.] The verse should read, literally, "Give YHVH the glory of His Name," or the glory and praise that properly belongs to His Name. It is an exhortation to come before Him in beautiful garments and worship Him. The foremost beautiful vestment He desires is holiness. "Whose adorning let it not be that outward adorning of plaiting [arranging] the hair, and wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek [gentle] and quiet spirit, which is in the sight of Elohim of great price [precious]" (1 Peter 3:4). The greatest beauty is founded in biblical spirituality. Spiritual beauty is the divine fruit of the Holy Spirit, His goodness developed in the inward man (Gal. 5:22-23). It is revealed in holiness, and by dedication to Yeshua and devotion to His people.
Parsha Summary
1. "And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon...for a sin offering...unto the door of the Tabernacle...unto the priest: Who shall offer it before YHVH, and to make atonement for her; and she shall be cleansed from the issue of her blood" (Vayikra 12:6-7).
The woman who gave birth was required to go through a purification process. This included being immersed in a ritual bath (mikvah), preferrably in a natural pool of water, and also presenting offerings in the Tabernacle. Male babies were required to be circumcised on the eighth day after birth.
Tazriah (tzaraat), which we have regarded as leprosy, also contaminated clothing. If white or pick spots appeared on a person's skin, or dark red and green patches were detected upon clothing, the Kohen were responsible to make an examination. After a seven day quarantine, a re-examine was conducted and impure (tameh) or pure (tahor) was declared.
Anyone suffering from tzaraat was sequestered, removed from the camp to dwell alone, or with other infected persons, until he was healed. Afflicted garments were burned outside the camp.
Section 2: Parsha Study and Vision
"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 the 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 blessing 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
Leviticus 12:1-13:59: Childbirth /purification /skin disease.
2 Kings 4:42-5:19: Materialism and distractions /exiled lepers.
Matt. 8:1-4: Yeshua and the leper /dead to sin /alive to Messiah.
Luke 17:11-19: Ten lepers healed.
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Study Questions: "...be ready always to give an answer..." (1 Peter 3:15). Trace the theme, the main idea, through each question.
1. In your opinion, what is the main theme or teaching of each of the listed readings individually: the Torah, the Haftorah, and the Brit Chadashah?
2. What is the common, 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. [Ask: Where is Yeshua in this?]
4. In what way was the glory of YHVH [manifestations of His goodness] revealed in the parsha lesson? [Pray: Let me see Your glory in the reading.]
5. What does the parsha teach you/show you about your Hebrew roots ; your identity, your destiny, your duty? [Ask: What are You telling me about my heritage and calling?]
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. [Ask: Let me hear Your voice.]
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.
Section 3: Prayer, Declaration, and Blessing
The prayer and declaration Scriptures are changed with each book of the Torah. For instance, in Exodus we will have new Scriptures on which to focus. And others will appear in Leviticus, and so on. However, the Song of the Lord/Prophetic Worship teaching section is progressive and new each week. So, be sure to use this section. Shalom.
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).
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. 39).
"And I will bless them that bless thee" (Gen. 12:3).
[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.]
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]
"...he appointed those who sang to the Lord and those who praised Him in holy attire, as they went out before the army and said, Give thanks to the Lord, for His lovingkindness is everlasting. When they began singing and praising, the Lord set ambushes against the sons of Ammon, Moab and Mount Seir, who had come against Judah" (2 Chron. 20:21-22).
As the Israelite army marched and the Levites began to sing and praise YHVH in faith, zeal, and holiness, their enemies became confused [totally discombobulated], charged at one another's throats, and did not stop fighting until all three alien armies had been mutually destroyed; exterminated.
On this occasion, Judah never lifted a sword against their enemies, but spent three days collecting the spoil, and then returned to Jerusalem: (1) without delay, (2) without loss, (3) without disorder, and (4) without sorrow.
Learn: There is great value in a sacred song of praise. It is the means of exciting faith, stirring courage, quickening inspiration, and sustaining fortitude in the time of threat or warfare. The inspired, anointed Song of the Lord needs to be sung and the power of the Spirit released in times of conflict and crises. Sing over Israel.
Section 4: Living the Parsha
Conclusion
1. "The wages of sin is death; but the gift of Elohim is eternal life through Yeshua Ha Mashiach our Adonai" (Romans 6:23).
The examination for leprosy is an illustration of the diagnosis of sin (2 Kings 5; Psalm 88; Mt. 8:1-4; Luke 5:12-15). YHVH took a skin disease, exposed its unmistakably horrible characteristics, established laws concerning it, condemned the afflicted to excommunication and harsh treatment. And in doing so He made plain His attitude about sin.
There was no natural cure; no dietary or sanitary solution for tzaraas. When the disease was recognized the victim was brought to a priest, not to an ancient doctor or nurse of some sort. There was no natural cure for this leprosy ["to strike down"]. The name signified the "stroke of Elohim." It was considered an divinely inflicted sickness that would result in a slow and miserable death if not divinely cured. It is like sin that only the divine Physician, Yeshua can heal. All self-help, human efforts are fruitless. The priest that examined the symptoms would ascertain how deep or severe the scab or boil was. If the symptom went down into the skin, deep (with much if it apparently hidden) and was not superficial, the afflicted person would be declared, "unclean!" In a similar way, sin is not a surface, or superficial, affliction. It is deep evil that spreads, ravaging the heart and soul. It results in death if it is not discerned and arrested. The penalty for leprosy pronounced upon the unhappy sufferers was like a living death. It was expulsion and permanent exclusion from the congregation of YHVH, and separation from all loved ones and friends. It meant being exiled into a filthy camp of rabble, of destitute sick people, an encampment scorned by society, where everyone one fought and clawed for survival. There was no return from the lepers' camp. Each leper was humiliated, and had to bare his head and tear his clothing, and cry out, "unclean" when coming near another person. He was to think of himself as a "dead man walking," like one on his way to his execution. This was a very unpleasant reality. But truth is not always pleasant (see Revelation 20). We are reminded of the words of our Master: "But Yeshua said to him, Follow Me, and allow the dead [the uncured, the un-cleansed from sin, those outside the Kingdom] to bury their own dead" (Mt. 8:22).
A. Personal application: "Prove all things; hold fast to that which is good. Abstain from all appearance of [every form of ] evil. And the very Elohim of peace sanctify you wholly; and I pray Elohim your whole spirit and soul and body be preserved blameless unto the coming of our Master Yeshua Ha Mashiach" (1 Thess. 5:21-23).
Cultivate faith, hope, love, and purity in life. Sin, like leprosy, ravages the individual's body and soul, and his social environment as well. James exhorts his readers: "Pure religion and undefiled before Elohim and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted [without white patches on the skin] from the world" (James 1:27).
Meditate on this very pleasant truth all week:"I can do all things through [in] Him Who strengthens me" (Phil. 4:13).
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 Metzora ("Infected one"), Leviticus 14:1-15:33; 2 Kings 7:3-20.
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; Torah Club; Restoration Scriptures; Chumash, Stone Edition; Old Testament Survey, K. Conner; Torah, A Modern Commentary, W. G. Plaut; Fodor's Exploring Israel, A Sanger; Judaism 101 Torah; The Hebrew-Greek Key Study Bible, AMG Publishers; Torah Insights, R. Fischer; Internet Sites; Jewish Encyclopedia. com.
Footnotes: 1. Chumash, Stone Edition, p. 608. 2. Gospel of Luke, Pulpit Commentary, p.93. 3. The Book of Leviticus, Pulpit Commentary, p. 196.
