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
Enroll. Invest one year of your life in spiritual transformation. The Torah and Glory School offers two levels of association: 1. Reader level. The lessons are available for use to everyone. 2. Student [talmidim] level. Here, people enroll in the school and commit to working the program. For information concerning the Torah and Glory School vision, and the process, requirements, and advantages of enrollment, click HERE. Our Introduction Page will appear where the program is explained.
Parsha Lesson Twenty Four: Va'yikrah ("And he called")
Torah: Leviticus [Va'yikra] 1:1-5:26 (6:7)
Haftorah: Isaiah [Yeshayahu] 43:21-44:23
Brit Chadashah: Romans [Romiyah] 8:1-13; Hebrews 10:1-18
Sections: 1. Weekly Commentary 2. Parsha Study 3. Prayer and Blessing 4. Living the Parsha
Welcome: "Thy word is a lamp unto my feet and a light unto my path" (Ps. 119:105). His truth illuminates our pathway, and show us the ways in which to walk, day and night. "For the commandment is a lamp; and the law is a light; and reproofs of instruction are the way of life" (Prov. 6:23). His word is our staple in our pilgrimage. How blessed are we, sojourners in the earth, to have ready access to the light of Holy Writ every day.
"To those who reside as aliens [strangers], scattered...who are chosen [elected for the blessings of salvation (Rom. 8:28-30; Eph. 1:4,5,11; 2 Thess. 2:13; 2 Tim. 1:2-9)] according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Yeshua HaMashiach and be sprinkled with His blood: May grace and peace be yours in the fullest measure" (1 Peter 1:1-2). In one sense, all believers are part of a dispersion, since Scripture regards us as "strangers and pilgrims on the earth" (Heb. 11:13). We are in the world, but not of the world. We are heading for a city whose Maker is Elohim, and He illuminates our path. Therefore, live a consecrated life, remain in His light, and abide within the sphere of the Holy Spirit's power and blessed influence. Our daily benefits: "Grace and peace... in the fullest measure." Shalom.
Section 1: Weekly Commentary
Last week: "Thus Moses finished the work. Then the cloud covered the tent of meeting, and the glory of the Lord filled the Tabernacle" (Ex. 40:33-34).
In the second half of Exodus much information is given concerning the Sanctuary, its construction, assembly, priesthood, and final consecration by the cloud of YHVH's glory coming upon it, and endorsing its integrity. The long-awaited service of the Tabernacle commenced with YHVH making His presence known. Parsha Pekudei provides the account. The Eternal One took His place amidst the Cherubim on the Mercy Seat of the Ark, and the Tabernacle was officially opened for the holy business between Him and Israel. More precise directions for worship and service are furnished in Leviticus.
This week: In Genesis we observed man ruined by sin. In Exodus we saw man redeemed by the blood of the Passover lamb. In Leviticus we will see man worshipping according to the ordinances and seasons of the Holy One of Israel.
Leviticus is called the Book of Approach, or the Book of Worship. It derives its name from its pertinence to the tribe of Levi. It instructs the Levites and Priests concerning Israel's services, offerings, times and seasons. Leviticus teaches us that man's approach to the Almighty, Who is holy, is only through (1) a mediating priest and (2) by offering an innocent blood-sacrifice. In this third book of the Torah, Yeshua is seen as : Our Sacrifice (Heb. 10:12); our holy High Priest (Heb. 7:26); making Atonement with His Blood for our sin (Heb. 9:14); and our Way of Approach to Abba (Heb. 7:25).
This week's Parsha is called Va Yikra, which means "and he called." Leviticus opens with Elohim calling Moses and speaking to him about the laws and regulations that will govern the sacrifices and oblations (korbanot). These are the central feature of the Tabernacle service. There were five basic offerings. They included the olah, or ascending offering, that was raised to YHVH by the fire on the Brazen Altar. Also, there was the minchah, or meal offering, which was prepared with fine flour, olive oil, and frankincense. The shelamim, or peace offering, was eaten by the person bringing the offerings after they were burned on the Altar and parts given to the Kohen. The chatat, or sin offering, was made for the atonement for transgressions. The asham, or guilt offering, was for those who transgressed the Law or swore falsely to betray/defraud a fellow Israelite. All the various offerings are types of Messiah revealing different aspects of His redemptive work.
Torah
Torah Note # 24: The law [Torah] of YHVH is perfect" (Psalm 19:7). The Torah is comprised of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, the first five books of the Bible. It is also referred to as the Law of Moses. Torah comes from the Hebrew word yarah, which means to throw or to shoot--with the intention of hitting a precise mark, like the bullseye of a target. The word for "missing the intended mark" is chada. Chada is translated as sin. The Torah is Elohim's standard of perfect righteousness, the high mark for which people are to aim, the "bullseye" of the target. But no man or woman has been successful in the endeavor. We need help. Paul wrote, "All have sinned and fall short of the glory of God" (Romans 3:23). Sin is imperfect man's failure to achieve the high mark of YHVH's perfect righteousness. Sin is the transgression of Torah. John the Apostle wrote, "...and sin is lawlessness" (1 John 3:4). Lawlessness (antinomianism) and Torahlessness are synonymous. Only Yeshua fulfilled the perfect righteousness of the Law. "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill" (Mt. 5:17). Thus, He is our Standard-Bearer. He is our YHVH-Tsidkenu. He is our Righteousness.
1. "Then the Lord called to Moses and spoke to him from the tent of meeting, saying, Speak to the sons of Israel and say to them, When any man of you brings an offering to the Lord, you shall bring your offering of animals from the herd or the flock" (Vayikra 1:1-2).
The elaborate sacrificial system of ancient Israel was based on a practice that had its origin in Eden, after the fall of man. "Unto Adam also and to his wife did YHVH Elohim make coats of skins, and clothed them" (Gen.3:21). In ante-Mosaic times sacrifice was the ordained means through which man could approach Elohim. "...and Abel brought the firstlings of his flock" (Gen. 4:4). The covenants with Noah and Abraham were made by sacrifice (Gen. 8:20-21; 9:8-9; 12:7-8; 13:18; 15:922:13). At Beersheba, Isaac built an altar for sacrifice (Gen. 24:25). At Shalem, Beth-el, and Beersheba, Jacob offered sacrifices upon altars he built (Gen. 23:20; 25:7; 46:1). The practice was apparently suspended during Israel's sojourn in Egypt (Ex. 8:26), but the idea of approaching YHVH by sacrifice was preserved and we read in Exodus that Moses, Aaron, and Jethro participated in it in the wilderness (Ex. 18:12). The covenant at Mount Sinai was also established by burnt and peace offerings (Ex. 24:5). The psalmist wrote, "Gather my saints together unto me; those that have made a covenant with me by sacrifice." The New Covenant was ratified by sacrifice (Heb. 9:15).
There were five basic sacrifices under the Mosaic Covenant. They were the burnt offering, meal offering, peace offering, sin offering, and guilt (trespass) offering. Though they differed in character and purpose, their efficacy (effectiveness) was in representing and fore-shadowing the sacrifice of Messiah Yeshua on the cross. He was (a) the sin offering that made propitiation (atonement; extinguish incurred guilt) once for all, (b) the burnt offering signifying complete self-surrender, and (c) the peace offering that brought reconciliation and peace between Elohim and man.
2. "If his offering be a burnt offering of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before YHVH" (Vayikra 1:3).
The first offering, or korban, was the burnt offering. This particular korban was called the olah, or "ascending offering." The burnt offering could be a young bull, a young ram, a young he-goat, turtle doves, or pigeons--all without blemish. We are told that fifty things pertaining to the animal were examined to see if it was fit for the Altar. The animals were male, pre-indicating Messiah. The "ascending offering" was sent upward, raised to God by the fire on His Brazen Altar. The animal was slain, its blood placed on the Altar's horns and by its base, and the body parts were completely consumed in the flames. The burnt offering typified the entire self-surrender of Messiah Yeshua to His Father's will. It also represents a call for the voluntary surrender of our entire lives to His will. From the burnt offering we learn to give the best of what we have, not just the leftovers, to the service of YHVH. The variety of burnt sacrifices and the latitude the various classes had in selecting them teach us that all classes of YHVH's people are expected to be consecrated to Him, surrendered without compromise or reserve. In addition, the olah ["that which ascends"] teaches to us that the disciple of Yeshua is to be completely surrendered to the operation of the Holy Spirit.
3. "The sons of Aaron the priest shall put fire on the altar and arrange wood on the fire. Then Aaron's sons the priests shall arrange the pieces, the head and the suet over the wood which is on the fire that is on the altar" (Lev. 1:7-8).
The Kohen had the responsibility to keep the sacrificial fire always burning. Each morning the Priests were to remove the previous days ashes, and add wood to the Brazen Altar's fire for the consuming of the new offerings. It was an important ministry that required reverent attention. Sages tell us that the priest's service, including the maintenance of the Altar's fire, was invalid unless he was fully and properly dressed for his sacrificial duties. The fire symbolized purification and [we believe] was also a promise of the bestowment of supernatural power upon believers, divine power that would break unholy yokes and internalize the Torah. The Altar's fire symbolized the Holy Spirit whose ministry would include sanctification, revelation, and the illumination of the mind of the New Covenant Royal Priesthood.
4. "And if the burnt sacrifice for his offering to YHVH be of the fowls, then he shall bring his offering of turtledoves, or of young pigeons" (Vayikra 1:14).
Those people who were, for whatever reason, impoverished and lacking in resources had permission to bring to the priest birds in the place of an animal from the herd or flock (2 Cor. 8:12). In all, there were about seven types of animal victims: bulls, rams, sheep, goats, turtle-doves, pigeons, possibly sparrows for lepers, and heifers for certain purposes. [A red heifer was used for sanctifying the Temple (Gen. 15:9; Nu. 19:2; De. 21:3).] Keep in mind: YHVH-Yireh is merciful. He makes ample provision for every need and circumstance.
5. "And when any will offer a meat [meal] offering unto YHVH, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon" (Vayikra 2:1).
The second offering was the meal offering. The meal offering, called menachat ("gifts"), consisted of flour, olive oil, and frankincense. It was burned (cooked) on the altar and eaten by the priests. There were five types of meal offerings: (1) the standard cake, (2) that which was baked in a loaf form, (3) that which was baked flat-matzot, (4) the pan fried type, (5) and the deep fried, or minchat marcheset.
The grain, or meal, offering was salted, but did not contain any leaven, a type of sin. [Note: There are the leaven of pride (1 Cor. 5:6); of hypocrisy (Luke 12:1); of sin (1 Cor. 5:7-8); of false teaching (Gal. 5:9); and of self-indulgence (Mark 8:15).] As such, the meal offering was representative of Messiah, Who was "...in all points tempted like as we are, yet without sin" (Heb. 4:15). Bread/flour is regarded as the staff of life. So is Messiah, who said, "I am the bread of life" John 6:35). Oil was poured upon the flour, symbolizing Messiah's anointing by the Spirit, which was without measure (John 3:34). Frankincense was also added, which is associated with the Bridegroom in Solomon's Song of Songs, and speaks of perfection and sweetness of Yeshua's character. In Song of Solomon, the Bridegroom is seen as coming out of the wilderness "like pillars of smoke" (Shechinah glory) and perfumed "with myrrh and frankincense..." (Song 3:6). Frankincense symbolizes the sweet aroma of Yeshua's sanctification and obedience to the Father, His Abba. Learn: We are to be like Him, having His glory on us (1 Peter 4:14) and His character forming within us (Ps. 17:5; Rom. 6:5; 12:2). Mixing [blending, alloying] holy truth with what is false and unholy [leaven] is an abomination. Only the returning believer, the minister of His Word, who is sanctified and walks in His truth, is "unto God a sweet savour [aroma] of Christ" (2 Cor. 2:15).
6. "And every oblation of thy meat offering shalt thou season with salt..." (Vayikra 2:13).
Salt is a symbol of purity, friendship, and perpetuity (permanence). It seasons and it preserves. It was used with the sacrifices of Israel (Ezek. 43:24; Mark 9:49). The eating of bread and salt together was part of the ceremony that ratified a covenant. To the Israelite, salt was associated with the idea of a strongly established, enduring covenant, and thus served as a reminder that the blessings enjoyed by the purified nation were a direct result of their covenant with YHVH. Further, salt is an agent that resists corruption. When sprinkled upon a sacrifice it reinforced to Israel the importance of purity in the life of a worshiper. The lesson of salt applies to us as well. Paul wrote, "Let your speech be always seasoned with salt, that ye may know how ye ought to answer every man" (Col. 4:6). People who have the Holy Spirit have been salted with fire. Yeshua told His followers: "Ye are the salt of the earth" (Mt. 5:13).
7. "And if his oblation be a sacrifice of peace offering, if he offer of the herd, whether it be male or female, he shall offer it without blemish before YHVH. And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron's sons the priests shall sprinkle the blood upon the altar round about" (Vayikra 3:1-2).
The third offering was the peace offering, or shelamim. It could be either a male or a female from the herd, along with unleavened cakes. It's blood was also sprinkled on the altar, but the peace offering was not entirely consumed by the fire, only a portion was burned. The rest was eaten by the owner and the priests. It did not necessarily denote devotion or homage as did the first two offerings, but comprised a feast of which both man and YHVH (as represented by His priest) partook, and as such represented the joy and blessing of communion between God and man. It also speaks of the oneness and supreme delight the Father and Son share with one another (John 17). The peace offering was one of fellowship, and teaches that faith in Yeshua, and the consecration of ourselves to Him, pleases Him and opens the way for peace, unity and fellowship. "That they all may be one; as thou Father, art in me and I in thee, that they also may be one in us" (John 17:21).
8. "If a soul shall sin through ignorance against any of the commandments of YHVH...if the priest that is anointed do sin...then let him bring for his sin, which he hath sinned, a young bullock without blemish unto YHVH for a sin offering" (Vayikra 4:2-3).
The fourth offering was the sin offering, or chatat. The first three Korbanot (offerings) were donations of pledges, offerings that were voluntary and given from a desire to honor and please YHVH. The sin offering was obligatory, and could be brought to the priest by a person or a group. It effected the forgiveness of sin and the cleansing of its pollution. Both the High Priest and the congregation required a male bullock for a sin offering. As we have learned, other sin offerings, such as sheep or goats, or even turtledoves could be used, depending on the finances of the person. The sin offering signifies and effects propitiation (an atoning sacrifice) necessary for each person. "There is none righteous, no, not one..." (Rom. 3:10). Yeshua is the Representative of sinful man and our Substitute, our Sin Offering. He bore the penalty for our transgressions and purchased our salvation with His Blood which He shed in Gethsemane, at the whipping post, and on the cross. "But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement for our peace was upon Him, and with His stripes we are healed" (Isa. 53:5). Thus, by His atonement and resurrection, He has restored peace and communion between man and Elohim, and provided for the believer eternal life, healing and restoration for spirit, soul, and body! "Daughter, be of good comfort, thy faith hath made thee whole" (Mt. 9:22). The word whole denotes wellness of spirit, soul, and body.
9. "The priest is to take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and all the rest of its blood he shall pour out at the base of the altar" (Lev. 4:34).
In Leviticus 4:22-35 we read about the sin offering for the ruler and for the people of Israel. From this we draw some lessons concerning the sin offering and communities. It must be remembered that all individuals in every nation are responsible before God for their own lives and labors. First, there are the rulers, those of elevation in rank and authority. They will be called to give an account before YHVH for the manner in which they used their authority (Prov. 8:15-16;2 Sam. 23:3). They have much influence for good or evil. Matthew Henry said, "It is bad when great men give ill examples, but worse when all men follow them." Then, there are the subjects, the common people. They are to respect and uphold godly authority in righteous behavior (1 Tim. 4:1). Nobody is so small or socially unimportant as to go unnoticed by YHVH, or so insignificant as to escape His inquisition. "The eyes of the Lord are in everyplace, beholding the evil and the good" (Prov. 15:3). But in Israel, rulers and their subjects both failed and needed atonement. Consequently, the sin offering was provided for both leaders and the led. The rulers brought a male "kid of the goats" [signifying authority]. The common man had more range of choice, and could bring either a female kid or a lamb [signifying no authority]. This indicated that, as the common Israelite had more liberty than a ruler in his sacrifice, he also had more liberty in his personal conduct. Personal freedom becomes restricted as social elevation and responsibilities increase. The differences showed that the ruler's sin was of greater consequence and seriousness that that of the common man, since the leader serves as an inspiration and example of godliness within the congregation. Hence, we are lovingly admonished: "My brethren, be not many teachers [masters]..." (James 3:1).
With this in mind, what should we be doing in these critical latter days? We must pray for those in authority in our own nation, and in Israel. "I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceful lives in all godliness and honesty" (1 Tim. 2:1-2). Paul gave Timothy guidelines concerning assembling for public (corporate) worship, and paramount among the instructions was the duty of public, or united, prayer. Indeed, his remarks about prayer hold a leading place in the series of instructions concerning the administrations of the Kahal/Ecclesia, and being pre-eminent are worthy of our application. Therefore, let us set our hearts toward the exercise of prayer, for it brings great profit. (1) YHVH promised to answer public prayer (2 Chron. 7:14-16); (2) Messiah sanctified prayer by His presence (Matt. 18:20); (3) Believers are blessed in prayer (Ps. 42:4); (4) We are exhorted to pray (Heb. 10:25). Therefore, with such incentives assuring us, may our prayers be regular, fervent, and "made for all men" (1 Tim. 1:1-2), not just occasionally, or for only a few family members.
In these last days, prayer must made for leaders, and "for kings, and for all who are in authority" (verse 2). First, our leaders need our prayers and intercessions for several reasons: (1) Those in authority wield great power and influence, and require a steady flow of wisdom. (2) They face many dangers and job pressures. (3) They are generally subjected to more demands and temptations than others. Secondly, we must remember the Almighty is the Source all power and is well able to persuade and influence those He puts into (or allows into) places of authority. (1) The hearts of kings are in His grasp (Prov. 21:1). (2) He sets kings and leaders up, and He also removes them (Dan. 2:21). (3) He is able to establish them in righteousness and justice (Prov. 16:12). We intercede because leaders, presidents, kings, and government officials can be led to do much to promote and maintain the well-being of the Body of Messiah in any given nation, state, or city.
Our designated duty in the latter days to pray for kings, presidents, and leaders in all levels of government is not affected by, nor is it conditional upon, our personal opinion of their politics or practices. Most rulers in world history have not been attractive, selfless, good guys. Yet it makes no difference whether the leaders are pagans, heathens, oppressors, persecutors, revolutionaries, despots, or tyrants. All returning Israelite believers, who are looking for the restoration of the kingdom, power, and glory of YHVH to all Israel, must pray for Elohim to direct the hearts of all in authority to righteousness, "that we may lead quiet and peaceful lives in all godliness and honesty."
Yeshua said, "And I, if I be lifted up, will draw all men unto me" (John 12:32). Proclaim Messiah, and pray that all men and kings would be brought to the knowledge of the truth.
10. "And if a soul sin, and hear the voice of swearing, and is a witness...if he do not tell it...if a soul touches any unclean thing...or if a soul swear...he shall bring his trespass offering unto YHVH for his sin which he hath sinned..." (Vayikra 5:1-6)
The fifth offering was the guilt, or trespass offering. It was called asham. Male sheep, worth at least two silver shekels, were required for the guilt offering. This offering was made necessary by certain transgressions of which there were three categories: (1) Me'illah, or betrayel. (2) talu, or transgressions, particularly in misuse of Tabernacle/Temple items or offerings. (3) False swearing, extortion; lying for one's advantage.
The number and variety of the offerings were necessary to represent the great, multi-faceted subject of atonement in all its different divine and human aspects. One sacrifice could never have embodied all the types and shadows necessary to reveal Yeshua properly, Who made "His soul [asham] a trespass offering" (Isa.53:10). All five Old Testament sacrifices, with their inclusions and procedures, represented and pointed to the complete, all-encompassing, once-for-all atonement made by our Redeemer, the Lamb of YHVH, Messiah Yeshua of Nazareth, Who was to come. For "In Him we have redemption through His Blood, the forgiveness of our trespasses..." (Eph. 1:7).
11. "But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of and ephah [dry measure; about one bushel] of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering. [Note: Sin offerings and trespass offerings were basically undistinguishable. Ps. 40:6; Heb. 10:8. But it does appear that the trespass offerings were associated with reparations.] Then he shall bring it to the priest, and the priest shall take his handful of it...and burn it on the altar...and the priest shall make an atonement for him..." (Vayrika 5:11-13).
YHVH's mercy [loving-kindness] endures forever (Ps. 118:1). As we have seen, there were arrangements made in the Torah for the pardon of every offender from any class of society if they were willing to comply with stated will of Elohim. A. The confession of sin. "He shall confess that he hath sinned" (v. 5). B. An offering must be brought. The person must bring a lamb or kid, or at least "...two turtle doves, or two young pigeons." The must be the shedding of blood not stained by sin. Man's blood was thereby disqualified, but the blood of animals was amoral [lacking moral sensibilities], and could therefore serve as a temporary substitute. C. A place of approach. The offender must take the offering to YHVH by way of the priest, who always approachable at the door to the Tabernacle. D. Simply follow the instructions. The directions of the Almighty, given by Moses to Israel, were easily understood. The directions concerning the offering and the sacrifice procedure were not complex. Anyone could comprehend and obey them.
12. "When a person sins and acts unfaithfully against the Lord, and deceives his companion...through robbery...or if he has extorted...then it shall be, when he sins and becomes guilty, that he shall restore what he took..." (Lev. 5: 21,23, or/also 6:2,4).
Dishonesty and deceitful personal and public dealings were considered as treacheries against the Most High, and were therefore forbidden in the land of Israel. If such practices were only "winked at", and left unchallenged and uncorrected (by going unpunished and not atoned for), they would expand and thrive, corrupt society, and bring a curse upon the people. Eventually such practices would produce an oligarchy, and conversely a growing class of poverty. Therefore, dishonesty and extortion had to be persistently exposed, condemned, and atoned for by a guilt offering (verse 6), that the land could prosper and the residents continue to live in peace with one another. The leaders of Israel had the great responsibility to oversee and enforce the Torah regulations. Two fundamental qualities were necessary for strong and effective leadership in Israel. They were (and are) (1) godliness and (2) courage. It's the same today for us. When these are lacking in the spiritual leadership of a nation, the people will fail. Therefore, if we want to be true priests of the New Covenant, we must walk in revealed truth, and be brave. We take our lesson from the monarchy. "These are the chief of the mighty men that David had, who gave him strong support in his kingdom..." (1Chron. 11:10). Godliness and courage, qualities found among David's mighty men, are pre-requisite for the proper discharge of priesthood functions. Look at Levi. In the days of the wilderness they were called "the host", and were conspicuous for their bravery and leadership. In David's day it appears that the Tribe of Levi volunteered to meet one of the monthly allotments of 24,000 men for military duty. In the days of the Maccabees the priesthood provided Israel with some of its noblest and godliest warriors. Unfortunately, the Law was not always honored by rulers in Israel. When this was the case, the nation become weak, and a prey for others. "O My people! Their oppressors (leaders, controllers) are children, and women rule over them. O My people! Those who guide you lead you astray and confuse the direction of your paths" (Isaiah 3:12). There are several things to consider: First, one result of ungodliness in a nation is that it becomes increasingly governed by those who lack the wisdom, compassion, ability, and maturity to competently rule. Godly roles are reversed [Mothers go to war with M16s]. Next, as it was with rebellious Israel in the day of Isaiah, so it will be with every country today that turns away from truth and divine privilege. The citizenry becomes morally desensitized. Good is increasingly challenged and rejected. Evil becomes acceptable. Standards are trampled [Ten Commandments removed]. Finally, the people that run to wicked perversity, misbehave, and misrule will at some point be visited with the judgment of the Almighty [USA is being invaded by adversity on every front, at every level].
Herod was the notorious governor of Galilee who came to Judah, with the support of Rome, to execute the Hasmonean leader, Antigonus. The corrupt, egomaniacal Herod was ambitious and seized control of the country by a reign of intrigue and murder. He became the vassal king (under the authority and protection) of Rome, and as such ruled over the land of Judea. Herod brooked no rivals, real or perceived, but murdered everyone who he thought might pose a threat to his rule. His list of victims includes his wife, two sons, his brother-in-law, Aristobulus (the last Hasmonean high priest), and Antipater, Herod's loyal oldest son. "A man who is laden with the guilt of human blood will be a fugitive until death [will flee to the pit at death]; let no one support him" (Prov. 28:17).
Herod is best known for the vast, expensive building program in Judea which produced forts like Masada and palaces like Herodian. He also built the seaport town of Caesarea. Most notably--to please the Jews, among whom were discontent and periodic rumblings of political revolution--Herod reconstructed and expanded the Temple complex. Once finished, it was the most magnificent structure in Israel, the Middle East, and probably the entire world. Nevertheless, Herod, and later the Temple he expanded and aggrandized, met ignominious ends.
"Like a roaring lion and a rushing bear is a wicked ruler over a poor people. A leader who is a great oppressor lacks understanding..." (Prov. 28:15-16). In the closing days of Herod's reign over Galilee and Judea, Rome ruled the known world. Israel was oppressed. The voice of a prophet had not been heard in land for four hundred years. Courageous, godly leadership was lacking. The people had no shepherds. And then, John the Baptist appeared.
13. "...YHVH spoke unto Moses...if a soul sin, and commit against YHVH, and lie unto his neighbor in that which was delivered to him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbor...then it shall be because he hath sinned, and is guilty, he shall restore that which he took...(Vayrika 6:1-4).
The next several verses appropriately conclude the previous chapter and the week's torah portion. The closing verses deal with fraud and moral offenses, dishonesty, and unlawful possession of another's property. While other offerings were for offenses committed against YHVH, the Trespass Offering was oriented to man-to-man offenses. These were trespasses such as lying, fraud, assault, violence, stealing, and other conscious trespasses against a neighbor's rights. The Trespass Offering points to the redemption of man through the atonement of Yeshua, and reveals that true faith in the Elohim of Israel holds society together. Also, allegiance to Yeshua will result in the preservation of human relationships and rights. In Messiah, we are all brethren. "Love thy neighbor as thyself" (Lev. 19:18).
Some lessons from Va Yikra are: First, the five offerings more fully reveal the Tabernacle's sacrificial order. Secondly, they represent the Person and ministry of Yeshua. Thirdly, the five offerings (as well as the consecration of the priests) teach and inspire Yeshua's disciples toward the blessings of complete self-surrender to YHVH's will. Fourthly, the offerings point to the essence of an overcoming life, which is one that demonstrates self-sacrifice, service and love for the brethren. "Walk in love, as Messiah also loved us, and gave Himself for us an offering and sacrifice..." (Eph. 5:2).
Haftorah
1. "This people I have formed for Myself...But thou hast not called upon Me, O Jacob; but thou has been weary to Me O Israel. Thou hast not bought Me the small cattle of thy burnt offering; neither hast thou honored Me with sacrifices...Thou hat brought Me no sweet cane...I, even I, am He that blotteth out thy transgressions...Put Me in remembrance..." (Isaiah 43:21-26).
In the day of the prophet Isaiah the Israelites at large had lost interest in the Temple's sacrificial system, which we have just read was the prominent part of this week's Torah reading. Isaiah rebuked the people for turning their backs on YHVH, abandoning the faithful giving of offerings, becoming weary of their religion, and embracing idols made by craftsmen; idols that could neither speak, "...nor see nor hear nor do they know...". The prophet justifiably called the straying worshipers to remember Elohim, their true, living Deliverer and Protector, and return to Him.
Our lives on the earth are short. Each lifetime, no matter how long, Scripture calls "a vapor, that appeareth or a little time" (James 4:14). Our beginning is entirely out of our own control. From where and why we came only He knows for sure. The ending of our lives, for all intents and purposes, is also beyond our determination. Even during our time alive, we are in the midst of challenges, events, and uncertain things, even mysteries, that we cannot fathom. And in the passing time, we usually form goals and directions that can never satisfy us completely when they're realized. Conclusion: Man, whether he wants to admit it or not, is utterly dependent upon Elohim for life, redemption, and fulfillment. It is the height of foolishness for anyone, especially he who has known the truth, to turn away and live his life for himself (Heb. 6:1-12). Isaiah perceived this futility in backslidden nation and tried to call the Israelites back from their vanities to their great purpose. Israel has been formed to be a priestly nation "for Himself," and to "show forth his praise" (1 Pet. 2:5-9). But Israel became tired of following YHVH. The people wanted to live for themselves and their own myopic carnal desires and profits. Isaiah lamented their disinterest in bringing appropriate offerings to YHVH, which he knew was a barometer of the weakening spiritual condition of the people. Consider: A. People become weary in Elohim's worship and service when their hearts lose interest in Him, and focus on other things. Yeshua spoke of this: "...thou hast left thy first love" (Rev. 2:4). B. The hearts of people become disinterested and cool, indifferent to the worship of Elohim, when they neglect to cultivate and stir up their regenerate life [new life in Messiah]. Remedy: Stoke the fire, and keep it burning each morning (remember Leviticus 1:7-8). It is a joyous privilege to live for Yeshua, be His disciple, and have a glorious future with Him in eternity. "...thou stir up the gift of Elohim" (2 Tim.1:6).
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
Sacrifice is a way of life for the Messiah's disciple. Here are some of Yeshua's words concerning the subject:
1. "Then Yeshua said to His disciples, If anyone would come after me, he must deny himself and take up his cross [execution pole or stake; instrument of capital punishment, Strong's #] and follow me. For whoever wants to save his life shall lose it, but whosoever loses his life for Me will find it. What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?" (Matt. 16:24-26).
The whole world and all the riches it contains are worth nothing to the person who has lost his soul. The Scriptures warn us: "Love not the world." To the contrary, the Torah instructs: "...thou shalt love YHVH your Elohim with all thine heart, and with all thy soul, and with all thy might" (Deut. 6:5). A person must follow Yeshua of his own free will, and willingly deny himself, renouncing everything which would impede or restrict his discipleship. Walking in the footsteps of the Master requires personal sacrifice and total surrender to His will, the kind of commitment we observe in the narrative of the "poor widow".
2. "But a poor widow came and put in two very small copper coins, worth only a fraction of a penny. Calling his disciples to Him, Yeshua said, I tell you the truth, this poor widow has put more into the treasury than all others. They gave out of their wealth; but she, out of her poverty, put in everything--all she had to live on" (Mark 12:42-44).
Yeshua had just warned the Pharisees and scribes concerning ambition, greed, and hypocrisy. To teach the value of sacrifice, He told of a widow who gave an offering at the treasury of the Temple. The financial value of her gift was small, but the offering represented all the widow had, and because of this was considered by Messiah to be the greatest amount given of the day. She gave a sacrificial offering out of compassion for the poor. Yeshua measured her generosity not by the size of her offering but by the self-sacrifice the gift required. Nothing has changed. The Master still observes and evaluates all that is given by His saints. The story teaches three things: A. The motive of sacrifice must be to glorify Yeshua and bless man. B. The manner of sacrifice must not be constraint, but a ready and willing heart and mind. Elohim loves a cheerful and consistent giver (2 Cor. 9). C. The measure of sacrifice must be in proportion to how Elohim has prospered us. Learn: Yeshua followers are expected to be givers, and to make sacrifices when necessary. There is a great reward in following through on these principles.
3. "I tell you the truth, Yeshua said to them, no one who has left home or wife or brothers or parents or children for the sake of the kingdom of Elohim will fail to receive many times as much in this age and, in the age to come, eternal life" (Luke 18:29-30).
"The Master seems to say, 'My promises are not especially [only] to you, My first followers, but to all who, not by any selfish hope of recompense or reward, but for the kingdom of God's sake, give up what they hold dearest; there will be real, true happiness for them even in this world, and in the world to come unspeakable joy will be their portion; theirs will be the life that knows no ending.' " [1]
The Holy Spirit "...but you shall receive power..." (Acts 1:8).
1. "But if He be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering" (Lev. 5:11).
Propitiation [appeasement; atonement; something that propitiates, i.e. an atoning sacrifice] was, and is, offered to all without respect of persons, their station, nationality, or wealth. The non-bloody flour offering was accepted only as an exception for the very poor and ignorant. The rule did not invalidate the Torah's universal law that without shed blood there is no remission of sin. All the offerings, even the flour offering, point us to the one Offering that all men of every race and status may plead, the one Sacrifice that is all-sufficient and that has been presented once for all: Yeshua, the Lamb of Elohim, "...Who takes away the sin of the world" (John 1:29). See also: Rom. 6:10; Heb. 9:28; 1 Pet. 3:18
"In His love and in His mercy He redeemed them, and He lifted them and carried them in days of old" (Isaiah 63:9). Of all the peoples of the ancient world, the people of Israel were the direct recipients of YHVH's love and compassions, yet they have a history of resisting the Holy Spirit, the Spirit of holiness, Who has faithfully strived with them. However our divine Example is not Israel, but the Savior Who is mighty to save, Who was and is the divine, perfect, quintessential Israelite, and He did not resist or quench the Spirit of holiness. "...and behold, the heavens were opened, and He saw the Spirit of God descending as a dove and coming upon Him" (Mt. 3:16). Yehsua never grieved the Spirit, but depended upon Him, and always yielded to Him. He "was [willingly] led up by the Spirit into the wilderness to be tempted by the devil" (Mt. 4:1). The Spirit revealed to the Messiah the words and the will of the Father on a moment-by-moment basis, and empowered Him to act. "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing" (John 19-23). Yeshua submitted to the Holy Spirit and, unlike Israel of old, was perpetually and forever victorious in His confrontations with temptation and evil. Late in His ministry, during the Last Supper, Yeshua exhorted His disciples and explained the role of the Holy Spirit Who would be given to them. "I will ask the Father, and He will give you another Helper [Paracletos], that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him, but you know Him, because He abides with you, and shall be in you" (John 14:16-17).
The designation of the Holy Spirit as "another Comforter" brings several things to our attention that greatly encourage us to receive with thanksgiving the gift of the Spirit. First, there is something in the nature and environment of mankind that makes the prospect of a personal "comforter", a Divine Friend and Companion, very appropriate and inviting. We have frail and easily provoked natures which are surrounded by temptations, and that act powerfully and often negatively upon us. Those who hunger and thirst for righteousness, and who strive for holy truth and godly virtue are constantly set against by the hostilities and oppositions of the current, anti-Messiah world. We need the Comforter to encourage, teach, exhort, direct, and counsel us at every turn. Secondly, the Comforter, the Spirit of truth, undertakes the role of an Advocate, the Great Strengthener who comes alongside the defenseless patron and imparts wisdom, protection, and power to the weak and feeble. The Holy Spirit is divine, living, active, and gracious. He guides, teaches, and directs. He came on the day of Pentecost in power to be the "acting Lord" of the Kahal/Ecclesia until the coming of Messiah. We cannot ignore Him! We limit Him to our own peril and short-coming. Thirdly, the promise of the Spirit suggests that He is uniquely qualified for the conditions of redeemed mankind. The ministry of Yeshua was restricted to one land, Israel. He ministered to one person at a time. He personally taught and trained a limited number of followers before His crucifixion and resurrection. The supernatural presence and ministry of the Holy Spirit, however, is felt and experienced wherever the Gospel is preached, and is present (to one degree or another) in every "believer society." Further, the ministry of Yeshua lasted only several years, but the presence and mission of the Spirit, the Comforter, is at once world-wide and lasts forever. Whenever and wherever any person, by real need or from the urge of faith, calls out to Yeshua, the Spirit of might, wisdom, and compassion is already there to prove Himself as their Comforter, and reveal Messiah. This is why Yeshua said to His followers, "But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you" (John 16:7).
The Master has given us His mantle. "... you are blessed, because the Spirit of glory and of God rests upon you" (1 Peter 4:14). This is your reason to rejoice and be glad. Make room for Him. Let Him comfort, help, befriend, accompany, counsel, and empower you this week. Let Him rest on you "like a dove" (Mt. 3:16).
2. "Then the Lord called to Moses and spoke to him from the tent of meeting..." (Lev. 1:1).
Knowing His Voice /Being Led by the Spirit.
The Hebrew structure of the Hebrew word called, which ends with the letter aleph, indicates that YHVH wanted to speak to Moses, and purposely called him in an affectionate manner. YHVH's prophetic call to Balaam (Numbers 23:16), on the other hand, was introduced without the ending aleph, changing the connotation of the summons to indicate chance and spiritual contamination (1 Samuel 20:26). The remez implication is that when Elohim spoke to Balaam, He did not do so lovingly, or with affection.
A common manner in which YHVH spoke to, or communicated with, His prophets of old was by way of dreams and visions. However, this was not the way He spoke to Moses. In Numbers 12:8 we read, "My servant Moses is not so, who is faithful in all mine house; with him I will speak mouth to mouth, even apparently." YHVH did not use an altered state of mind [trance; paranormal mental condition; hypnotism, etc.] to convey to Moses His Levitical laws, but spoke words to him, as you and I would talk with a friend! But again, Moses was very humble, teachable, and thereby an attentive and receptive candidate for such sacred interaction. "For the devious are an abomination to the Lord, but He is intimate with the upright [faithful]" (Prov. 3:32). Selah.
Moses knew the sound of the voice of the Holy One of Israel. We want and need to know His voice also, and respond appropriately to the Holy Spirit's leading. The Almighty communicates in various ways. We want to experience and understand His ways. He spoke with a majestic voice from Mount Sinai. But Elijah heard a still, small, gentile voice. In any case, He does speak clearly. His voice/word can be heard, discerned, and understood. Spiritual sensitivity is pre-requisite, and it can be developed.
Here are eight important and practical biblical steps for better positioning yourself to discern His voice and flow in prophetic ministry: (1) "He that loveth not knoweth not God; for God is love" (1 John 4:8). Practice walking in love. As we grow to see with His heart, so to speak, we will know His will. [See: 1 Cor. 13:1-3.] (2) "This book of the law shall not depart out of thy mouth; but thou shall meditate therein day and night..." (Joshua 1:8). Read, memorize, and store the Holy Scriptures within your heart and mind. This step is vital, and must become a way of life. (3) "Whoso keeps the commandment shall feel no evil thing: and a wise man's heart discerns both time and judgment" (Eccl. 8:5). Honor His pathways, and do not stray from His statutes. Obey what you read in Scriptures. In this way dullness will dissipate, and discernment will grow. Concerning this, recall Peter, who wrote to those scattered in Asia Minor, "Since you have in obedience to the truth purified your souls" (1Peter 1:22). There it is. If we want to be changed, we must walk in the light that we have been given. (4) "...the Holy Spirit, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance..." (John 14:26). Actually ask Him to bring forth Scripture to your remembrance. (5) "If any of you lack wisdom, let him ask of God, that giveth to all men liberally...but let him ask in faith, nothing wavering" (James 1:5-6). Pray for wisdom concerning the Scriptures He brings forth to your consciousness. Private prayer is a daily absolute for the advancing believer. "Pray without ceasing." Our lives can become sweet aromas. (6) "But strong meat belongeth to them that are of full age, even to those who by reason of [repeated and perseverant] use have their senses exercised to discern both good and evil" (Heb. 5:14). Ask with faith for His word on specific situations. The more you persist, the more you will receive. Covet the best gifts. Desire to prophesy. [See: Mark 4:25.] (7) "That the God of our Lord Yeshua HaMashiach, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him" (Eph. 1:17). Pray for the Holy Spirit to give you a spirit of revelation to enlighten you to the love, glory, power, and reality of Yeshua. (8) "Praise ye the Lord; for it is good to sing praises unto our God; for it is pleasant; and praise is comely" (Psalm 147:1). Make absolutely no complaints, and do no murmuring. Let only praise and thanksgiving come from your mouth.
Practice to hear His word with increased clarity, in whatever form it may come. By effort and exercise, learn the difference between your thoughts and His thoughts. Listen to His voice in your spirit. He calls to us too.
Glory Note # 24: "Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of YHVH filled the house" (2 Chron. 7:1). For those who witnessed the awesome event, the incident must have remained in their memories for ever, leaving within each person a deep and abiding reverence for the Most High. The manifestation of holy fire and glory were signs of divine approval. May YHVH's approval be our heart's desire. "Well done, good and faithful servant..." (Mt. 25:23).
Parsha Summary
1. "And he shall bring his trespass offering unto YHVH, a ram without blemish out of the flock, and thy estimation, for a trespass offering, unto the priest: And the priest shall make an atonement for him before YHVH: and it shall be forgiven him for any thing of all that he hath done in trespassing therein" (Vayriak 6:6-7).
The trespass [guilt, or repayment] offering is described at the end of Parsha Vayikra. In reading about presenting the offerings we have noticed a standard pattern of ritual. The Israelite worshiper would bring his offering, an animal without a physical flaw or blemish from his flock or herd [doves or pigeons if he was poor], to the front of the Tabernacle, to the Altar in the Courtyard. He would then present the sacrifice to the priest and lay his hands upon the animal's head. This, of course, implied that the sacrifice represented the person presenting it. Then the animal was slaughtered. The ministering priest would collect the animal's blood in a basin and splatter it against the Brazen Altar. He would then burn certain portions of fat and specified other parts of the sacrifice. In the case of the burnt offering, the entire animal was consumed in the fire. The remainder of an offering--other than the burnt offering, was eaten by the priests, or the priests and their families. If the sacrifice was a peace offering, the priests and worshipers ate the remainder together.
Making sacrifices of animals was a common feature of ancient civilizations. The origin of the blood sacrifice extends back to the fall of man, and later to postdiluvian history. The practice became grossly perverted as man turned from the worship of YHVH to polytheism and idolatry. This transition occurred during the antediluvian period (Gen. 6), and was characteristic in all the postdiluvian civilizations (Gen. 11), the Aztec, Inca, Amorite, and Philistine cultures serving as more notable examples.
Israel's sacrificial system may have been somewhat similar in pattern to their ancient neighbors, but there was one unique feature in Israel's religious culture which distinguish and set the nation apart: the Torah. A. Israel was monotheistic. The nation believed in the one true, all-powerful, all-knowing, all-present, eternal, infinite Elohim, Creator of the heavens, earth, and mankind. Their sacrificial ritual was a direct revelation from Him. B. The Law emphasized personal and social ethics, high standards of morality which originate from YHVH's own absolute holiness, His moral perfection. Torah revealed that sin was a barrier to communion with the Most High, and that repentance and atonement, and obedience to His Law were absolutely necessary for fellowship with Him. C. Further, unlike the ancient civilization, there was not tolerated any association with other religions, or sorcery, witchcraft, magic, star worship, and such occult practices. D. The sacrificial procedure, even though animals were slaughtered as part of the atonement process, was dignified and maintained a high level of proper and sober behavior. There were absolutely no orgies, prostitution, fertility ceremonies, or human sacrifices allowed.
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
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Leviticus 1:1-5:26 (6:7): Moses called by YHVH/Instructions on the five classes of offerings/Offerings illustrate the consecration and atoning work of Yeshua/Burnt offering/Meal offering/Peace offering/Sin offering/Guild (trespass) offering.
Isaiah 43:21-44:23: Shortcomings of Israel and blessings /idolatry /forgiveness and redemption.
Romans 8:1-13: Deliverance from bondage.
Hebrews 10:1-18: The sufficiency of the sacrifice of Messiah.
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 committed 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 and believed. 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).
With the increase of terrorism and riots worldwide, and the growing likelihood of war breaking out in different places, it is time for the believers in every nation to rally together again in unity and continued intercession, and declare the redemptive Word of the All-powerful One, the Elohim of Israel, over Jerusalem, Israel, and our own countries!
Note: The prayer and declaration Scriptures are changed when our study progresses to another book of the Torah. Consequently, we have new Scriptures for the Leviticus/Vayikra section into which we have just embarked. When we come to Numbers, and later, Deuteronomy, we will change the verses again, and have different Scriptures on which to focus. However, the Song of the Lord/Prophetic Worship teaching segment is progressive and new each week. So, be sure to use this section. Shalom.
1. Pray for Israel
Numbers 6:23-26. Speak this, and other blessings, over the land weekly. 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. Stand, reach out your hands, and speak this passage over the land
2. Pray for Jerusalem. Jeremiah 3:17-18; Isaiah 62:6-7. Pray over the City of the Great King, the Throne of YHVH.
3. Pray for America/Pray for your nation.
Psalm 91. select verses and intercede daily. Pray for repentance, a spiritual awakening, and a harvest in all the cities of the land.
"Every grain offering of yours moreover, you shall season with salt..." (Lev. 2:13). Salt speaks of loyalty and preservation. Yeshua said of us, "Ye are the salt of the earth" (Mt. 5:13). Pray.
"Let the high praises of God be in their mouth, and a two-edged sword in the hand, to execute vengeance on the nations and punishment on the peoples, to bind their kings with chains and their nobles with fetters of iron, to execute on them the judgment written..." (Ps. 149:6-9). Declare His word in prayer! [Note: In the days of the Maccabees, the chasidim sang hymns and praises to YHVH as they went forth with their swords in battle after battle to execute vengeance on YHVH's enemies. Because of the threat of nearby foes, Nehemiah armed his workers-on-the-wall with swords to carry along with their construction tools. Our weapons are not carnal, but they are weapons--anointed and powerful spiritual weapons--and they are for war. Reread Ephesians 6:10-20 about the armor and the sword. We are soldiers. Singing His praises will keep us in the right spirit as we declare His word against the works of darkness.]
4. Sing the Song of the Lord/prophetic songs. [Teaching and Exhortation]
"...his offering shall be of fine flour, and he shall pour oil on it..." (Lev. 2:1). The meal offering was called minchah, which means "a gift made by an inferior to a superior." It is a gift of homage that promises loyal obedience. Learn: Worship begins with honoring His Word.
"The name of the second river is Gihon; it flows [is the one surrounding] around the whole land of Cush" (Gen. 2:13).
Gihon was the second river of Eden. The name also applied to a natural spring of water in the vicinity of Jerusalem that flowed into the Pool of Siloam (2 Chron. 32:30). The name Gihon means "bursting or breaking forth." The Gihon River is a type of the Holy Spirit and speaks of His anointing (1) bubbling up and bursting forth from the Bride of Messiah when she offers up the sacrifice of praise and worship. "...From his innermost being will flow rivers of living water" (John 7:37) [See also: Joel 2:28-29; Acts 2:1-4; Rev. 22:1-5.] (2) Gihon thus represents the Spirit as Israel's Source of blessed life and strength that comes from the Bridegroom, Messiah Yeshua. "I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit..." (John 15:5). (3) Gihon further speaks of prophetic breakthrough in worship. The anointed worship of the sons of Israel causes the bursting forth of the divine word of exhortation and edification which brings spiritual break-through, inspires faith, and lifts believers' souls into the glory realm of YHVH. "Then David enquired [worshiped, prayed, sought] of the Lord...and the Lord said to David, go up, for I will certainly give the Philistines into your hand" (2 Sam. 5:19). As David sought the Lord, His word broke through to David, who was lifted, encouraged, and went on to victory.
Prophetic praise and the Song of the Lord confront powers of darkness with yoke-breaking anointing and the Sword of the Spirit, and at the same time energize the Saints. But praise is a sacrifice that requires the believer to also confront and vanquish his own pride, fear, apathy, unbelief, worry, and anything that would interfere with his worship and quench the free-flowing, up-bubbling, and bursting forth of the Spirit. "Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips that give thanks to His name" (Heb. 13:15). Persist! A praise-filled mouth, one that is a well of life giving glory to Yeshua in all things, will (1) cultivate devotion to Him, love for His truth, openness to the prophetic flow of the Spirit, consistent joy, and will (2) subdue works of the enemy.
"The mouth of the righteous is a fountain of life" (Prov. 10:11). Declare His Word and defeat darkness. Become blessed. Start now, this very moment!
Section 4: Living the Parsha
Conclusion
1. "For all have sinned and fall short of the glory of God; Being justified freely [without personal cost] by His grace through the redemption that is in Messiah Yeshua: Whom Elohim hath set forth to be a propitiation [a Mercy Seat] through faith in His blood, to declare [demonstrate] His righteousness for the remission [passing over] of sins that are past, through the forbearance of Elohim; to declare, I say, at this time His righteousness: that He might be just, and the justifier of him which believeth in Yeshua" (Rom. 3:23-26).
The Torah portion places before us a picture of the elaborate sacrificial system of early Israel, based on the practice initiated at the Fall. It starts with Moses calling the people to assemble for more instructions. He did not teach them about a future life, or about personal prayer, repentance and faith, but he did teach about the offerings they would bring to the Tabernacle. There are several points here worth mentioning and remembering:
First, sacrifices had been used in the pre-Moses eras as the divinely appointed means by which to approach Elohim. Abel brought the firstlings of his flock (Gen. 4:4). Noah "builded an altar...and offered burnt offering" (Gen 8:20-21; 9:8-9). In Canaan, Abraham "builded an altar unto the Lord who appeared to him" as a means of communicating with Him (Gen.12:7), and went on to build more altars and to offer sacrifices upon them (Gen. 13:18). The covenant with Abraham was established by sacrifice (Gen 15:9). At the mount of YHVH-Yirah, Abraham built an altar and "offered a ram for a burnt offering in the stead of his son" (Gen. 22:13). Isaac also "builded an altar [on which to sacrifice] and called upon the name of the Lord" (Gen. 26:25) in Beersheba. Jacob "erected an altar [for sacrifice] and called the place El-elohe-Israel" in Shalem (Gen. 35:7). At Beersheba, Jacob "offered sacrifices unto the God of his father Isaac" (Gen.44:1). In Egypt the practice of building altars and sacrificing clean animals was suspended because it offended the religious feelings of the Egyptians who worshiped animals. But the concept of the offering being the accepted, appropriate means of approaching and serving the Elohim of Israel was preserved (Ex. 5:3; 8:27). This was shown by Moses and the elders as they participated in a sacrificial meal with Jethro (Ex. 18:12). The Mosaic covenant was itself ratified by burnt and peace offerings (Ex. 24:5). Concerning covenants, the psalmist wrote, "Gather My saints together unto Me; those that have made covenant with Me by sacrifice" (Psalm 1:5). And, Yeshua is the Mediator of the New Covenant. "...how much more will the blood of Messiah, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works [guilt] to serve the living God. For this reason He is the Mediator of a new covenant..." (Heb 9:14-15).
Secondly, there were five general classes of offerings under the Mosaic law that were essentially different in purpose, yet they all typify Yeshua. As stated earlier, there were the burnt offering, the peace offering, and the sin offering. There were also the meat (meal, flour) offering [recognizing that YHVH is our Source], which was associated with (attached to) the burnt offering. Finally, the trespass offering was a type, or species of, the sin offering, and was used particularly for the sins of evil speaking, cursing, lying, stealing, insincere vow-making, and damaging words. These were things that constituted offenses between men, weakened social and family bonds, and often required restitution. "Death and life are in the power of the tongue, and those who love it will eat its fruit" (Prov. 18:21). For the humble-minded, these offerings served as (a) the way of access to YHVH, and (b) the means of reconciliation between man and Him, whether or not the worshiper fully understood their prophetic meaning.
For instance, the sin offering taught the need of, and effected, (1) propitiation [an atoning sacrifice] to appease Elohims wrath and (2) expiation [an atonement of appeasement, extinguishing of guilt, payment of a penalty, amendment for offences] of man's sin. The burnt offering was offered twice daily, taught self-surrender and effected that surrender of the person. The peace offering taught the people about the need and joy of communion between YHVH and man, and it symbolically represented that willing fellowship existed between the person and the Almighty.
Thirdly, the sacrifices clearly showed that only by the shedding of blood could sin be removed. The efficacy [power to produce an effect; effectiveness] of the offerings came from representing and foreshadowing the Atonement of Yeshua, His crucifixion, burial, and bodily resurrection. The offerings vividly portray the weakness of man juxtaposed to the strength of YHVH. "...and without the shedding of blood, there is no forgiveness" (Heb. 9:22).
A. Personal application: "And the priest shall offer up in smoke all of it on the altar for burnt offering, an offering by fire of a soothing aroma to the Lord" (Lev. 1:9).
(1) We have been sanctified by the Blood of Messiah, our Atonement. "Wherefore Yeshua also, that He might sanctify the people with His own Blood, suffered without the gate" ( Heb. 13:12). There's power in the Blood of the Lamb of Elohim. "But if we walk in the light, as He is in the light, we have fellowship with one another, and the Blood of Yeshua HaMashiach cleanses us from all sin" (1 John 1:7). We are instructed to walk in His Light.
(2) Once the parts of the sacrifice were arranged on the Brazen Altar, the Kohen were then responsible to add wood and daily tend the fire so all the offerings were properly consumed. Today, we are called to "be filled with the Spirit" (Acts 1:8; 2:1-4; Eph. 5:18), Who is like a fire within us, placed upon the altar of the heart.
Moses called the people to understand the various sacrifices of the Mosaic Covenant. We learn from them that we are called to what they represent: Self-surrender, fellowship, repentance from sin and holy living. Paul tells us "...that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service" (Rom. 12:1).
"But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light" (1 Peter 2:9). He is calling individual believers to return to their Israelite heritage today, which includes serving one another, and ministering directly to Him, offering up prayer and praise while in His tangible presence and manifest glory and power. Prayer and praise advance the restoration of the kingdom of Israel, and work to establish our individual destinies. Our praise is the evidence of a loving relationship existing between us and the Almighty One of Israel, Yeshua. Praise is in us by the Spirit, and we cannot stop extolling Him. Why should we? We cannot survive as His "chosen race, royal priesthood, holy nation, a people for Elohim's own possession" (1 Pet. 1:9) without rendering the sacrifices of prayer and praise. In ancient Israel the sacrifices came daily and His presence continued in the camp. Now, let our private and public sacrifices of prayer and praise rise daily before the King of Glory, that we may please Him and experience His manifest presence and power among us, filling our hearts, homes, and congregations perpetually.
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: In the next parsha, Tzav (which means "command"), directions and regulations concerning offerings are given to the Aaronic Priesthood. We will learn why these "commands" were important then, and why they are important now.
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.
Note: The Chumash material, and other commentary references, may not necessarily represent our doctrinal beliefs, but are included as interesting, engaging commentaries, insights and plausible ideas of Jewish and non-Jewish scholars, and midrashim [midrash, plural; "investigate" or "study"], which are added for the readers' interest, attention, contemplation, and evaluation.
Footnotes: 1. Gospel of Luke, Eerdmans, pg. 113.
