“According to Adonai’s order they were appointed by Moshe, each one to his specific service or work. They were also enumerated, as Adonai had ordered Moshe.”
Numbers 4:49
We read in the end of last week’s parashah, starting in Numbers 4:1, of the counting that Adonai command concerning the Levites. Specifically we looked at the counting of the descendants of Aharon. It was El’azar, the son of Aharon, who would be appointed as the cohen responsible for the oil for the light, the fragrant incense, the grain offering and the anointing oil. Additionally, he was to be in charge of the tabernacle and all that was included with it.
This same concept of counting and duties was also given concerning other Levites. It is in Numbers 4:21 that Moshe received the order to count and appoint the Gershon family line. Once again, only males between the ages of 30 – 50 were to be counted due to the responsibility they would possess. It was they who would carry the curtains of the tabernacle, its coverings, the screened entry, tapestries, utensils, and ropes.
The M’rari were named next (4:29) and were the Levite clan responsible for carrying frames, crossbars, posts and sockets, tent pegs, and all else pertaining to the support of the Tabernacle. They too were to be counted when fitting within the 30 – 50 age range. Just as the sons of Aharon were under El’azar, so the people of the Gershon’s and M’rari’s were under the leadership of Ithamar.
Finally, wrapping up Numbers 4, Moshe, Aharon, and the leaders of the community took a census of the people of K’hat. Ranging between 30 and 50, a total of 2750 were counted. While their exact duty and items they were responsible are not individually named, the Torah does record that they were the ones counted who served in the tent of meeting. It was only after all the counting that we find the verse we opened this message with. “According to Adonai’s order they were appointed by Moshe, each one to his specific service or work. They were also enumerated, as Adonai had ordered Moshe.”
Numbers 4:21-37
Numbers 4:38-49
Wednesday, May 30, 2012
Monday, May 28, 2012
LEVITE CENSUS
“…all those from thirty to fifty years old; these will enter the corps doing the work in the tent of meeting.”
Numbers 4:3
In reading the beginning of Numbers, we read that Moshe was to take a census of all of Isra’el. In chapter 4, however, we read of a different census being taken. While all the Levites had been counted, a more specific count was about to be taken. It is in this census that Moshe was to count the Levites only, ranging from the age of thirty to fifty. The reason for this census or count of people was based on the work that the Levites would have to perform when moving from place to place. In short, the carrying of the Sanctuary objects and pieces, as well as guard duty, was to fall on the men within this age range. The thought is that these men were to be responsible and emotionally mature, enabling them to perform the tasks at hand with complete dedication. Add to this the need of physical ability concerning the heavy objects, and defense, including hand to hand combat skills, and this duty could not be given to just man.
Numbers 4:1-20
Numbers 4:3
In reading the beginning of Numbers, we read that Moshe was to take a census of all of Isra’el. In chapter 4, however, we read of a different census being taken. While all the Levites had been counted, a more specific count was about to be taken. It is in this census that Moshe was to count the Levites only, ranging from the age of thirty to fifty. The reason for this census or count of people was based on the work that the Levites would have to perform when moving from place to place. In short, the carrying of the Sanctuary objects and pieces, as well as guard duty, was to fall on the men within this age range. The thought is that these men were to be responsible and emotionally mature, enabling them to perform the tasks at hand with complete dedication. Add to this the need of physical ability concerning the heavy objects, and defense, including hand to hand combat skills, and this duty could not be given to just man.
Numbers 4:1-20
Sunday, May 27, 2012
THE DESCENDANTS OF AHARON
“These are the descendants of Aharon and Moshe as of the day when Adonai spoke with Moshe on Mount Sinai.”
Numbers 3:1
It is at this point that we read of the family line, mainly according to Aharon. We know from early on in Exodus that Moshe was the brother of Aharon and Miryam, and we know also that Moshe was instructed of Adonai to place the title of priest on Aharon. But let us take a minute to discuss this priestly line. What I think may need to be re-emphasized is something so simple that even I have failed to fully comprehend it until now. It never made sense to me that all the Levites could be priests. And then I read a study tool stating that it was true, not all could. So then, how did all the Levites play a part in the Levitical line? Only a select few, like Aharon, were priests and performed the rituals and conducted the ceremonies as described in Leviticus. The others Levite families had different duties. Their duties were just as important, however. They guarded the Tabernacle, carried its pieces from place to place, filled the water basins, cleaned up, stoked the fires, and played music.
There was no lack of duties for these fellow Levites. In Numbers 3 then we see that just as the Levites were distinct from the rest of Isra’el, so Aharon’s family was distinct from the Levite tribe as a whole. The high priest, which there was only one at this time, had to come from the line of Aharon. This duty was passed to Aharon’s son El’azar. The ongoing line of High Priests came from this descendant. In Numbers 3:2, then, we see the names of the sons that were eligible to be ordained as cohanim. Now note that although the duty should have fallen to the eldest son, Nadav, it was because of his sin that he was destroyed along with his brother, and the duty passed to El’azar.
As we continue in this chapter and land in verse 5, we read pointedly of duties for the priest. To read it in English seems a tad bit confusing. So let us look at these duties with a Hebrew mindset. The term ‘perform duties’ in verse 7 translates into shamar mishmereth, meaning to keep guard. Later in the same verse the term ‘doing the work of the Tabernacle’ is found. This is defined as abad bodah, meaning to do heavy work. Amazing how seeing it as it is written can take on a deeper meaning.
In the remainder of chapter 3 we read about the census Moshe was to take of the Levites. The Hebrew word normally translated as numbered or counted is paqad. It has a wide range of meanings, including number or count, but can also be defined as record. A little deeper still, though, and the term ‘al pi is found, translated as word or command. In other words, the results of the census were related to Moshe and Adonai only. To say it more bluntly, Adonai Himself conducted the census and Moshe was simply told the results by means of a word (‘al pi), putting the words of Adonai on record (paqad).
Numbers 3:1-13
Numbers 3:14-39
Numbers 3:40-52
Numbers 3:1
It is at this point that we read of the family line, mainly according to Aharon. We know from early on in Exodus that Moshe was the brother of Aharon and Miryam, and we know also that Moshe was instructed of Adonai to place the title of priest on Aharon. But let us take a minute to discuss this priestly line. What I think may need to be re-emphasized is something so simple that even I have failed to fully comprehend it until now. It never made sense to me that all the Levites could be priests. And then I read a study tool stating that it was true, not all could. So then, how did all the Levites play a part in the Levitical line? Only a select few, like Aharon, were priests and performed the rituals and conducted the ceremonies as described in Leviticus. The others Levite families had different duties. Their duties were just as important, however. They guarded the Tabernacle, carried its pieces from place to place, filled the water basins, cleaned up, stoked the fires, and played music.
There was no lack of duties for these fellow Levites. In Numbers 3 then we see that just as the Levites were distinct from the rest of Isra’el, so Aharon’s family was distinct from the Levite tribe as a whole. The high priest, which there was only one at this time, had to come from the line of Aharon. This duty was passed to Aharon’s son El’azar. The ongoing line of High Priests came from this descendant. In Numbers 3:2, then, we see the names of the sons that were eligible to be ordained as cohanim. Now note that although the duty should have fallen to the eldest son, Nadav, it was because of his sin that he was destroyed along with his brother, and the duty passed to El’azar.
As we continue in this chapter and land in verse 5, we read pointedly of duties for the priest. To read it in English seems a tad bit confusing. So let us look at these duties with a Hebrew mindset. The term ‘perform duties’ in verse 7 translates into shamar mishmereth, meaning to keep guard. Later in the same verse the term ‘doing the work of the Tabernacle’ is found. This is defined as abad bodah, meaning to do heavy work. Amazing how seeing it as it is written can take on a deeper meaning.
In the remainder of chapter 3 we read about the census Moshe was to take of the Levites. The Hebrew word normally translated as numbered or counted is paqad. It has a wide range of meanings, including number or count, but can also be defined as record. A little deeper still, though, and the term ‘al pi is found, translated as word or command. In other words, the results of the census were related to Moshe and Adonai only. To say it more bluntly, Adonai Himself conducted the census and Moshe was simply told the results by means of a word (‘al pi), putting the words of Adonai on record (paqad).
Numbers 3:1-13
Numbers 3:14-39
Numbers 3:40-52
Friday, May 25, 2012
ORDER IN THE CAMP
“Adonai said to Moshe and Aharon, ‘The people of Isra’el are to set up camp by clans, each man with his own banner and under his clan’s symbol; they are to camp around the tent of meeting, but at a distance.’”
Numbers 2:1-2
I have always had this misconception concerning the people of Isra’el. I knew that it took the people a total of forty years to get from Egypt to the Promise Land, and that the normal trip could be made in approximately eleven days, but I failed to realize why it took them so long. In college we were taught that it was due to the wandering they did. My mind always put in place a mental image of people walking aimlessly in the desert. While that may be partially true, I see it was not fully true. Adonai simply was not moving the cloud by day and fire by night as quickly. As a result, there were times when the cloud and fire parked. It was in these times, be it a stay of months or years, that Adonai gave an order as to who would camp where. It is that order we read of in Numbers 2.
With approximately 2-3 million people making up the nation of Isra’el, organization was a must. Adonai gave a blue print them of how they were to camp and how they were to move out when it was indeed time to move. He ordered the Holy Sanctuary, the Tent of Meeting, be in the center of the camp. Before we go on, let us make a parallel. This Tent was to be the center of the camp. Adonai is to be the center of our lives. Putting anything else in the center than Adonai shifts the order to which He commands and places that object in Adonai’s seat. Let us be careful that this is not a sin we are committing even today.
Now with the Tent in its ordained position, Adonai then named the tribes that were to surround it on each side. On the east were to be placed the tribes of Y’hudah, Yissakhar, and Z’vulun. To the south were to be placed the tribes of Re’uven, Shim’on, and Gad. In the chapter, following the named tribes of the south side, follows a new order. It was then stated that when the tribes were to move out, again here in the middle, the Tent of Meeting and the L’vi’im were to be found. The passage then goes on to record the tribes of the west, consisting of Efrayim, M’nasheh, and Binyamin. Lastly the tribes to the north were commanded their place, which included Dan, Asher, and Naftali. Each tribe had its banners and the banners marked their place in the journey as well as in the camp itself.
It was this detail and order, and the heeding of it that prevented mass chaos and confusion in the midst of an approximate 3 million people. But it was also this location of the Tent, parallel to where Adonai should be in our lives, that needed to be obeyed as well as commanded by Adonai.
Numbers 2:1-34
Numbers 2:1-2
I have always had this misconception concerning the people of Isra’el. I knew that it took the people a total of forty years to get from Egypt to the Promise Land, and that the normal trip could be made in approximately eleven days, but I failed to realize why it took them so long. In college we were taught that it was due to the wandering they did. My mind always put in place a mental image of people walking aimlessly in the desert. While that may be partially true, I see it was not fully true. Adonai simply was not moving the cloud by day and fire by night as quickly. As a result, there were times when the cloud and fire parked. It was in these times, be it a stay of months or years, that Adonai gave an order as to who would camp where. It is that order we read of in Numbers 2.
With approximately 2-3 million people making up the nation of Isra’el, organization was a must. Adonai gave a blue print them of how they were to camp and how they were to move out when it was indeed time to move. He ordered the Holy Sanctuary, the Tent of Meeting, be in the center of the camp. Before we go on, let us make a parallel. This Tent was to be the center of the camp. Adonai is to be the center of our lives. Putting anything else in the center than Adonai shifts the order to which He commands and places that object in Adonai’s seat. Let us be careful that this is not a sin we are committing even today.
Now with the Tent in its ordained position, Adonai then named the tribes that were to surround it on each side. On the east were to be placed the tribes of Y’hudah, Yissakhar, and Z’vulun. To the south were to be placed the tribes of Re’uven, Shim’on, and Gad. In the chapter, following the named tribes of the south side, follows a new order. It was then stated that when the tribes were to move out, again here in the middle, the Tent of Meeting and the L’vi’im were to be found. The passage then goes on to record the tribes of the west, consisting of Efrayim, M’nasheh, and Binyamin. Lastly the tribes to the north were commanded their place, which included Dan, Asher, and Naftali. Each tribe had its banners and the banners marked their place in the journey as well as in the camp itself.
It was this detail and order, and the heeding of it that prevented mass chaos and confusion in the midst of an approximate 3 million people. But it was also this location of the Tent, parallel to where Adonai should be in our lives, that needed to be obeyed as well as commanded by Adonai.
Numbers 2:1-34
Tuesday, May 22, 2012
NUMBERS
“Adonai spoke to Moshe in the Sinai Desert, in the tent of meeting, on the first day of the second month of the second year after they had left the land of Egypt.”
Numbers 1:1
Today we start the fourth book in the Torah, the book of B’MIDBAR. The English title given to this book is more than likely based on the fact that a census was taken within its scriptures. Truth be told, the English title almost makes the book sound as boring as Leviticus. Not many believers venture into this book unless they are math wizards or accountants. But within its pages are the events of the Isra’elites for the 39 years before Joshua led them into the Promise Land. With that in mind, the Hebrew title is based on the opening words of the book, “Adonai spoke to Moshe in the Sinai Desert.” In Hebrew it would begin as, “Adonai spoke to Moshe b’midbar.”
For those out there who believe that the Old Testament, or the Torah, was overwritten by Yeshua, I point out I Corinthians 10. It is in this New Testament passage that Paul, who was converted after Yeshua ascended to heaven, writes verses 1-11 which shows specifics related to the book of Numbers. Paul saw that the book of Numbers was not only a literal history, but also a prophecy of what was to come.
In closing our very brief entrance into Numbers, I want to point out that this book shows the wandering in the wilderness of the Negev, the Sinai, and some believe the Arabian Peninsula. Based on this, we again see reason for the name B’midbar, and how the wandering in the wilderness fits. The opening verses of chapter 1, however, do also show the count within the tribes of Isra’el. While this can be a dull start, let us keep in mind that as Adonai weeds the older generation out based on their sin, the numbers decrease. I say this as a reminder, lest we forget that our sin carries punishment.
Come with me, wander with me through this book, as we move from learning about the customs and traditions, to seeing them put into motion, along with Adonai’s mighty hand.
Numbers 1:1-19
Numbers 1:20-54
Numbers 1:1
Today we start the fourth book in the Torah, the book of B’MIDBAR. The English title given to this book is more than likely based on the fact that a census was taken within its scriptures. Truth be told, the English title almost makes the book sound as boring as Leviticus. Not many believers venture into this book unless they are math wizards or accountants. But within its pages are the events of the Isra’elites for the 39 years before Joshua led them into the Promise Land. With that in mind, the Hebrew title is based on the opening words of the book, “Adonai spoke to Moshe in the Sinai Desert.” In Hebrew it would begin as, “Adonai spoke to Moshe b’midbar.”
For those out there who believe that the Old Testament, or the Torah, was overwritten by Yeshua, I point out I Corinthians 10. It is in this New Testament passage that Paul, who was converted after Yeshua ascended to heaven, writes verses 1-11 which shows specifics related to the book of Numbers. Paul saw that the book of Numbers was not only a literal history, but also a prophecy of what was to come.
In closing our very brief entrance into Numbers, I want to point out that this book shows the wandering in the wilderness of the Negev, the Sinai, and some believe the Arabian Peninsula. Based on this, we again see reason for the name B’midbar, and how the wandering in the wilderness fits. The opening verses of chapter 1, however, do also show the count within the tribes of Isra’el. While this can be a dull start, let us keep in mind that as Adonai weeds the older generation out based on their sin, the numbers decrease. I say this as a reminder, lest we forget that our sin carries punishment.
Come with me, wander with me through this book, as we move from learning about the customs and traditions, to seeing them put into motion, along with Adonai’s mighty hand.
Numbers 1:1-19
Numbers 1:20-54
Sunday, May 20, 2012
YOUR GOD
“I am Adonai your God, who brought you out of the land of Egypt, so that you would not be their slaves. I have broken the bars of your yoke, so that you can walk upright.”
Leviticus 26:13
It is time to recap. Starting in the book of Exodus we read of the Isra’elites being slaves. A total of 400 years passed with them serving in this position before Adonai called forth a man named Moshe. With staff in hand and brother at his side, Moshe went before Pharaoh time and time again demanding that Adonai’s people be set free. When the request didn’t work, Moshe entered with the power of Adonai and signs following. After the visit from the death angel, the people of Adonai were finally allowed to go.
In leaving, the men of Egypt realized they now had no one to build their cities and followed after the nation of Isra’el. The people of Adonai walked across the Red Sea on dry land. The men of Egypt were not so lucky and drowned. From the prophecy first given to Avraham, to the fulfillment as they crossed the Red Sea, Adonai’s promise to bring His people out of Egypt worked according to His plan. Now, as the instruction was being given, Adonai was not only reminding them that He was their God, but also reiterating to them that they were no longer to be slaves to anyone else.
We too, whether by lineage or adoption, are His people. We too are not to be slaves to anyone, be it man or sin. We too have the promise and fulfillment of Adonai breaking the bars of our yoke and setting us free from any and all captivity. Let us walk in the freedom that He had given us.
Leviticus 26:10-46
Leviticus 27:1-15
Leviticus 27:16-34
Leviticus 26:13
It is time to recap. Starting in the book of Exodus we read of the Isra’elites being slaves. A total of 400 years passed with them serving in this position before Adonai called forth a man named Moshe. With staff in hand and brother at his side, Moshe went before Pharaoh time and time again demanding that Adonai’s people be set free. When the request didn’t work, Moshe entered with the power of Adonai and signs following. After the visit from the death angel, the people of Adonai were finally allowed to go.
In leaving, the men of Egypt realized they now had no one to build their cities and followed after the nation of Isra’el. The people of Adonai walked across the Red Sea on dry land. The men of Egypt were not so lucky and drowned. From the prophecy first given to Avraham, to the fulfillment as they crossed the Red Sea, Adonai’s promise to bring His people out of Egypt worked according to His plan. Now, as the instruction was being given, Adonai was not only reminding them that He was their God, but also reiterating to them that they were no longer to be slaves to anyone else.
We too, whether by lineage or adoption, are His people. We too are not to be slaves to anyone, be it man or sin. We too have the promise and fulfillment of Adonai breaking the bars of our yoke and setting us free from any and all captivity. Let us walk in the freedom that He had given us.
Leviticus 26:10-46
Leviticus 27:1-15
Leviticus 27:16-34
Saturday, May 19, 2012
ADONAI’S SLAVE
“For to me the people of Isra’el are slaves; they are my slaves whom I brought out of the land of Egypt; I am Adonai your God.”
Leviticus 25:55
I want us to consider one more piece concerning the kinsman as we conclude Leviticus 25 and draw close to the ending of the rules and regulations as given by Adonai. The duty of the kinsman was to redeem a person’s land. Let us not forget that this was an important piece in the role he would play. In each case, he was to redeem his own family member from servitude to a foreigner. This high duty was based on Adonai’s principle that no Isra’elite should ever be a slave or servant to anyone except Himself. For one of Adonai’s children to be a servant or slave to a non-Isra’elite was viewed as an abomination and created the reasoning for his redemption.
Can you see it, the connection between a person physically enslaved to a foreigner and a personal spiritually enslaved to sin? A follower of Adonai who sells himself into sin, becoming a slave, is separated from Him. This was first seen in the history of Adam and Eve. It was their sin that separated them from Adonai, creating a wall and placing them into slavery until the wall was broken. Although they and others who followed would eventually find their way back to Adonai, it was not until the Kinsman Redeemer, Yeshua, came that the price was paid that gave us back our freedom. We, through Yeshua, were redeemed from slavery.
Why should we choose then to return back to slavery? As children of Adonai, this is an abomination! We are not to be caught up in the sinful way of the world that demotes us from being followers of the Most High to slaves of the accuser. We are to be His servants; His men and women who with purpose and of our own free will, obey His command. Perhaps Galatians 5:1 says it better than I can. “What the Messiah has freed us for is freedom! Therefore, stand firm, and don’t let yourselves be tied up again to a yoke of slavery.”
Leviticus 25:39 – 26:9
Leviticus 25:55
I want us to consider one more piece concerning the kinsman as we conclude Leviticus 25 and draw close to the ending of the rules and regulations as given by Adonai. The duty of the kinsman was to redeem a person’s land. Let us not forget that this was an important piece in the role he would play. In each case, he was to redeem his own family member from servitude to a foreigner. This high duty was based on Adonai’s principle that no Isra’elite should ever be a slave or servant to anyone except Himself. For one of Adonai’s children to be a servant or slave to a non-Isra’elite was viewed as an abomination and created the reasoning for his redemption.
Can you see it, the connection between a person physically enslaved to a foreigner and a personal spiritually enslaved to sin? A follower of Adonai who sells himself into sin, becoming a slave, is separated from Him. This was first seen in the history of Adam and Eve. It was their sin that separated them from Adonai, creating a wall and placing them into slavery until the wall was broken. Although they and others who followed would eventually find their way back to Adonai, it was not until the Kinsman Redeemer, Yeshua, came that the price was paid that gave us back our freedom. We, through Yeshua, were redeemed from slavery.
Why should we choose then to return back to slavery? As children of Adonai, this is an abomination! We are not to be caught up in the sinful way of the world that demotes us from being followers of the Most High to slaves of the accuser. We are to be His servants; His men and women who with purpose and of our own free will, obey His command. Perhaps Galatians 5:1 says it better than I can. “What the Messiah has freed us for is freedom! Therefore, stand firm, and don’t let yourselves be tied up again to a yoke of slavery.”
Leviticus 25:39 – 26:9
ACH
“If a member of your people has become poor, so that he can’t support himself among you, you are to assist him as you would a foreigner or a temporary resident, so that he can continue living with you.”
Leviticus 25:35
In Leviticus 25:25 we are introduced to the term ‘next-of-kin’, or kinsman. It is stated in this scripture that if one of the Isra’elites was to become poor and sell some of his property, his next-of-kin could come and buy back what his relative sold. In Leviticus 25:35, however, this same term is used in reference to people. Probably the most classic example of this played out in scripture is within the story of Ruth. When Ruth came to rest at Boaz’s feet, as instructed by Naomi, Boaz responded that there was a closer next-of-kin that would have the chance before him. When this kinsman passed on the offer, the land then became that of Boaz.
Looking simply to define the term, the word ‘kinsman’ as seen in Leviticus 25:35, is the Hebrew word ACH. Literally translated, the word is defined as ‘brother’. As the land, property, or servant was to be offered within the family, it makes sense to read this as one brother literally offering this item to his brother. However, the word also can be defined as ‘countryman.’ This then also makes sense as the item was to stay within the Isra’elite race.
Leviticus 25:29-38
Leviticus 25:35
In Leviticus 25:25 we are introduced to the term ‘next-of-kin’, or kinsman. It is stated in this scripture that if one of the Isra’elites was to become poor and sell some of his property, his next-of-kin could come and buy back what his relative sold. In Leviticus 25:35, however, this same term is used in reference to people. Probably the most classic example of this played out in scripture is within the story of Ruth. When Ruth came to rest at Boaz’s feet, as instructed by Naomi, Boaz responded that there was a closer next-of-kin that would have the chance before him. When this kinsman passed on the offer, the land then became that of Boaz.
Looking simply to define the term, the word ‘kinsman’ as seen in Leviticus 25:35, is the Hebrew word ACH. Literally translated, the word is defined as ‘brother’. As the land, property, or servant was to be offered within the family, it makes sense to read this as one brother literally offering this item to his brother. However, the word also can be defined as ‘countryman.’ This then also makes sense as the item was to stay within the Isra’elite race.
Leviticus 25:29-38
Thursday, May 17, 2012
ORDAINED BLESSING
“If you ask, ‘If we aren’t allowed to sow seed or harvest what our land produces, what are we going to eat the seventh year?’ then I will order my blessing on you during the sixth year, so that the land brings forth enough produce for all three years.”
Leviticus 25:20-21
In reading Leviticus 25, we start out with the details concerning the Sabbatical years. I made notice last time that the Jubilee can only come after the seven Sabbatical years. I say this again so that we can see the importance of Adonai’s order. In this order we learned that seven Sabbatical years were to be had before Jubilee, but also to remind us that in the seventh year no work was to be done in the land. It is for this fact that Adonai spoke His next truth; His part of the deal. If His people obeyed He was going to ordain a blessing in the sixth year that would be so massive that it would carry on into the ninth year.
This term of ‘order’ or ‘ordained’ is the Hebrew word TSIVVAH. The word carries a double meaning. It relates to something being commanded, but also to something being sent. Adonai was stating that He would command nature to give up its bounty while still sending bounty to the Isra’elites. Adonai ordered the Hebrews to cease working, but He did not order the land to cease producing.
I wonder if this practice is not practical for today as well. In obeying Adonai, will He not reward us? In keeping His mitzvoth, will He not see to it that we are ordained in our blessing? Adonai commands us to obey, yet all the while rewards us greatly when we do. Remember this, as the Isra’elites did, that refusing to obey His law results in the breaking of covenant, and the breaking of covenant brings forth a curse. I am sure you will then agree with me when I say I would rather walk in His ordained blessing.
Leviticus 25:19-28
Leviticus 25:20-21
In reading Leviticus 25, we start out with the details concerning the Sabbatical years. I made notice last time that the Jubilee can only come after the seven Sabbatical years. I say this again so that we can see the importance of Adonai’s order. In this order we learned that seven Sabbatical years were to be had before Jubilee, but also to remind us that in the seventh year no work was to be done in the land. It is for this fact that Adonai spoke His next truth; His part of the deal. If His people obeyed He was going to ordain a blessing in the sixth year that would be so massive that it would carry on into the ninth year.
This term of ‘order’ or ‘ordained’ is the Hebrew word TSIVVAH. The word carries a double meaning. It relates to something being commanded, but also to something being sent. Adonai was stating that He would command nature to give up its bounty while still sending bounty to the Isra’elites. Adonai ordered the Hebrews to cease working, but He did not order the land to cease producing.
I wonder if this practice is not practical for today as well. In obeying Adonai, will He not reward us? In keeping His mitzvoth, will He not see to it that we are ordained in our blessing? Adonai commands us to obey, yet all the while rewards us greatly when we do. Remember this, as the Isra’elites did, that refusing to obey His law results in the breaking of covenant, and the breaking of covenant brings forth a curse. I am sure you will then agree with me when I say I would rather walk in His ordained blessing.
Leviticus 25:19-28
Wednesday, May 16, 2012
THE SHABBAT YEAR
“Six years you will sow your field; six years you will prune your grapevines and gather their produce. But in the seventh year is to be a Shabbat of complete rest for the land, a Shabbat for Adonai; you will neither sow your field nor prune your grapevines.”
Leviticus 25:3-4
Every morning I awake and settle in to my daily pattern. I have been doing this for years now. I am not one who is able to sleep in as a result of many years of waking up early, so my internal clock awakes me daily at 4:30am. This seems to be both a blessing and a curse at times. Once awake I begin my regiment of both exercise and quiet time alone with Adonai. At 6am I am beginning to get ready for work, showering, shaving, waking the kids, packing lunches, and the process that comes with all that. By 6:30am I am out the door to drop off the kids and then to work. Eight hours average at work doing the same thing I have been doing for eight years now and then back to home where the evening routine plays out. It is a constant circle with very little change. It is because of this cycle, though, that I have come to a point where I cannot wait for Friday evening. Knowing that from Friday evening through Saturday evening I will have time to rest because of Shabbat gives me the refreshing I need to go another six days till the next break. Now while I have shared before about Adonai’s command to rest on Shabbat, we read in Leviticus 25 that the land also is required to rest.
This opening parashah of the Torah this week is titled B’har, and within this section we read of the laws of Shemitah, the Sabbatical year. It was in this seventh year where the Jewish people were commanded to not plant their fields or tend to them. In the course of forty-nine years this specific year would come about seven times. This idea seems odd to us as we live in a time when it is go, go, go. To get ahead we must give more of ourselves. Expand the boundary, work the overtime, give up sleep for the chance to pull forward. Yet Adonai’s Kingdom is different, and should be the standard as opposed to the exception. Just as He commanded that people rest on the seventh day, so also He commands that His land must rest.
For six years straight that people were allowed to plant their crops, tend their vines, and gather their harvest. For six years they were to be purposeful to work in the fields and make their living on the land. But, in the seventh year, they were to be purposeful to do the exact opposite. They were not to till, plant, sow, or prune. Whatever came up as a result from the seeds before was theirs to eat of, but they were not to touch the ground outside of this harvesting. The reason for this was again, Adonai’s land needed rest as well as His people.
Reading on in Leviticus 25 we find the term Yovel, translated as the year of Jubilee. It was in the fiftieth year, after the seven Sabbatical years had passed, that something more would be in place. On the tenth day of the seventh month, with the sound of the trumpet heard in the background, a time of consecration was made and liberty claimed throughout the land. Adonai’s people were to return to their land, eat from their land, and by back their land if sold based on the number of years left for harvesting. In many ways, it would become an illustration for us of how we were purchased back based of the payment Yeshua made for us.
While all this can be confusing, there is a point I am trying to make in this writing. The point revolves around value. Adonai is so in love with us and values us beyond what we can truly understand. As such He desires only the best for us. It is because of this value that He looks after us and commands us to take a break and enter the rest of Shabbat. But as He also values all His creation, He also commands a rest of the land. This rest of the land in a stair step, for the Jubilee can only come after the seven Sabbatical years. Life may tell us to go faster and expand, stay in the groove and make our mark, but Adonai tells us to rest and trust in Him, and He will be sure we are cared for. “Follow my decrees and be careful to obey my laws, and you will live safely in the land. Then the land will yield its fruit, and you will eat your fill and live there in safety” (Lev 25:18-19). This is what I want for us all.
Leviticus 25:1-18
Leviticus 25:3-4
Every morning I awake and settle in to my daily pattern. I have been doing this for years now. I am not one who is able to sleep in as a result of many years of waking up early, so my internal clock awakes me daily at 4:30am. This seems to be both a blessing and a curse at times. Once awake I begin my regiment of both exercise and quiet time alone with Adonai. At 6am I am beginning to get ready for work, showering, shaving, waking the kids, packing lunches, and the process that comes with all that. By 6:30am I am out the door to drop off the kids and then to work. Eight hours average at work doing the same thing I have been doing for eight years now and then back to home where the evening routine plays out. It is a constant circle with very little change. It is because of this cycle, though, that I have come to a point where I cannot wait for Friday evening. Knowing that from Friday evening through Saturday evening I will have time to rest because of Shabbat gives me the refreshing I need to go another six days till the next break. Now while I have shared before about Adonai’s command to rest on Shabbat, we read in Leviticus 25 that the land also is required to rest.
This opening parashah of the Torah this week is titled B’har, and within this section we read of the laws of Shemitah, the Sabbatical year. It was in this seventh year where the Jewish people were commanded to not plant their fields or tend to them. In the course of forty-nine years this specific year would come about seven times. This idea seems odd to us as we live in a time when it is go, go, go. To get ahead we must give more of ourselves. Expand the boundary, work the overtime, give up sleep for the chance to pull forward. Yet Adonai’s Kingdom is different, and should be the standard as opposed to the exception. Just as He commanded that people rest on the seventh day, so also He commands that His land must rest.
For six years straight that people were allowed to plant their crops, tend their vines, and gather their harvest. For six years they were to be purposeful to work in the fields and make their living on the land. But, in the seventh year, they were to be purposeful to do the exact opposite. They were not to till, plant, sow, or prune. Whatever came up as a result from the seeds before was theirs to eat of, but they were not to touch the ground outside of this harvesting. The reason for this was again, Adonai’s land needed rest as well as His people.
Reading on in Leviticus 25 we find the term Yovel, translated as the year of Jubilee. It was in the fiftieth year, after the seven Sabbatical years had passed, that something more would be in place. On the tenth day of the seventh month, with the sound of the trumpet heard in the background, a time of consecration was made and liberty claimed throughout the land. Adonai’s people were to return to their land, eat from their land, and by back their land if sold based on the number of years left for harvesting. In many ways, it would become an illustration for us of how we were purchased back based of the payment Yeshua made for us.
While all this can be confusing, there is a point I am trying to make in this writing. The point revolves around value. Adonai is so in love with us and values us beyond what we can truly understand. As such He desires only the best for us. It is because of this value that He looks after us and commands us to take a break and enter the rest of Shabbat. But as He also values all His creation, He also commands a rest of the land. This rest of the land in a stair step, for the Jubilee can only come after the seven Sabbatical years. Life may tell us to go faster and expand, stay in the groove and make our mark, but Adonai tells us to rest and trust in Him, and He will be sure we are cared for. “Follow my decrees and be careful to obey my laws, and you will live safely in the land. Then the land will yield its fruit, and you will eat your fill and live there in safety” (Lev 25:18-19). This is what I want for us all.
Leviticus 25:1-18
Monday, May 14, 2012
KEEP IT BURNING
“Adonai said to Moshe, ‘Order the people of Isra’el to bring you pure oil from crushed olives for the light, to keep lamps burning always.’”
Leviticus 24:1
I know we are not in the season of Chanukah, but it is one of my favorites. It also plays a part in what we are looking at in this section of the Torah. One of the greatest miracles of Chanukah was the fact that the little oil found following the rebellion was enough to last for eight days. There was only enough to last for one day, yet it lasted longer. Chanukah commemorates an oil-based miracle and as such, more of the food eaten during these eight days tends to be fried. Foods such as latkes or sufganiyot are just two examples of the foods eaten during Chanukah. In today’s portion, though, I want to take a look at the significance of the oil used to light both the Temple Menorah and the Hanukkiah.
The process of making pure oil was tedious. The one making olive oil would squeeze the olive and place the oil from the olive in one of two places. Only the first drop of oil would be the drop considered for pure oil. This follows the instructions given by Adonai that He should have the first fruits of our labor. As the olive then was continued to be squeezed, the remaining would be placed in a canister for common use.
In reality, both canisters had the same type of oil in them. The oil smelled the same and tasted the same. It would be no different than having two accounts at the bank, if we were to put it into terms we are more familiar with now days. They both have money and both are with the same banking institution. But the difference would be having one marked ‘checking’ and the other marked ‘savings’. The savings is set aside from the account of common use. There is something special about the savings. In many cases this money is put aside for emergencies or for a desire of something special in the future. So it is with these two canisters. One jug was allowed common use while the other was for something special. Both were the same in contents, but the jug of only the first drops was marked with the seal of the high priest, signifying that it was ritually pure.
The rules and regulations of the Jewish people drove the enemy crazy. Because of this, when Isra’el was attacked, the enemy made it a point to defile and plunder the Holy Temple. In addition to sacrificing a pig on the altar of Adonai, they also smeared pig blood on the walls of the Temple and made sure to defile every canister of pure oil they could find. When the battle had ceased and the Maccabees had been victorious, their mission was to rebuild the Temple and re-dedicate it to Adonai. But as we have already learned, they were short on oil. One single canister was found, still holding the seal of the high priest as pure oil, and that one canister of oil was used to light the Menorah while they began the process of making more oil, also sealed by the high priest.
It is in Leviticus 24:1 that the command is made to keep the lamps burning. It was because of this command that the Maccabees lit the Menorah while they worked to produce more pure oil. The Maccabees came in the following morning, fully expecting to the see the Menorah unlit, but a miracle had happened. The Menorah continued to burn. It burned a third day on the same small amount of oil they had started with. It burned a fourth, fifth, and so on. And when the pure oil had completed the process, the Menorah was still burning. So then, I want to leave you with this simple challenge. Perhaps like the temple, you have been ransacked and left for dead. Your oil of gladness has been spilled out and defiled and you question if new life can come. You wonder if you will ever be able to burn with passion again. Adonai is able to do anything. With a small amount Adonai did a miracle with the oil. And with the little passion you still possess for Adonai, He can start a new flame. I encourage you to dedicate, or re-dedicate yourself once again to Him, and watch as the little you have is multiplied. Keep the lamp burning and watch the flame that erupts.
Leviticus 24:1-23
Leviticus 24:1
I know we are not in the season of Chanukah, but it is one of my favorites. It also plays a part in what we are looking at in this section of the Torah. One of the greatest miracles of Chanukah was the fact that the little oil found following the rebellion was enough to last for eight days. There was only enough to last for one day, yet it lasted longer. Chanukah commemorates an oil-based miracle and as such, more of the food eaten during these eight days tends to be fried. Foods such as latkes or sufganiyot are just two examples of the foods eaten during Chanukah. In today’s portion, though, I want to take a look at the significance of the oil used to light both the Temple Menorah and the Hanukkiah.
The process of making pure oil was tedious. The one making olive oil would squeeze the olive and place the oil from the olive in one of two places. Only the first drop of oil would be the drop considered for pure oil. This follows the instructions given by Adonai that He should have the first fruits of our labor. As the olive then was continued to be squeezed, the remaining would be placed in a canister for common use.
In reality, both canisters had the same type of oil in them. The oil smelled the same and tasted the same. It would be no different than having two accounts at the bank, if we were to put it into terms we are more familiar with now days. They both have money and both are with the same banking institution. But the difference would be having one marked ‘checking’ and the other marked ‘savings’. The savings is set aside from the account of common use. There is something special about the savings. In many cases this money is put aside for emergencies or for a desire of something special in the future. So it is with these two canisters. One jug was allowed common use while the other was for something special. Both were the same in contents, but the jug of only the first drops was marked with the seal of the high priest, signifying that it was ritually pure.
The rules and regulations of the Jewish people drove the enemy crazy. Because of this, when Isra’el was attacked, the enemy made it a point to defile and plunder the Holy Temple. In addition to sacrificing a pig on the altar of Adonai, they also smeared pig blood on the walls of the Temple and made sure to defile every canister of pure oil they could find. When the battle had ceased and the Maccabees had been victorious, their mission was to rebuild the Temple and re-dedicate it to Adonai. But as we have already learned, they were short on oil. One single canister was found, still holding the seal of the high priest as pure oil, and that one canister of oil was used to light the Menorah while they began the process of making more oil, also sealed by the high priest.
It is in Leviticus 24:1 that the command is made to keep the lamps burning. It was because of this command that the Maccabees lit the Menorah while they worked to produce more pure oil. The Maccabees came in the following morning, fully expecting to the see the Menorah unlit, but a miracle had happened. The Menorah continued to burn. It burned a third day on the same small amount of oil they had started with. It burned a fourth, fifth, and so on. And when the pure oil had completed the process, the Menorah was still burning. So then, I want to leave you with this simple challenge. Perhaps like the temple, you have been ransacked and left for dead. Your oil of gladness has been spilled out and defiled and you question if new life can come. You wonder if you will ever be able to burn with passion again. Adonai is able to do anything. With a small amount Adonai did a miracle with the oil. And with the little passion you still possess for Adonai, He can start a new flame. I encourage you to dedicate, or re-dedicate yourself once again to Him, and watch as the little you have is multiplied. Keep the lamp burning and watch the flame that erupts.
Leviticus 24:1-23
Friday, May 11, 2012
THE FEAST OF TABERNACLES
"Adonai said to Moshe, 'Say to the Israelites: On the fifteenth day of the seventh month the LORD's Feast of Tabernacles begins, and it lasts for seven days.'"
Leviticus 23:33-34
It is in this portion of the Torah that we read of the Jewish high holy days of Sukkot. It is in this season we find two distinct purposes. The first derives from Leviticus 23 where Adonai speaks concerning the fall harvest. Sukkot was to be a time of bringing in the latter harvest; a Jewish Thanksgiving so to say. A second purpose of Sukkot lays within the command to dwell in booths as a memorial of Isra’el's wilderness experience. To quote Barney Kasdan, "We know from the Torah that God dwelt with his people in their forty-year wilderness camping trip. Yet, as we camp in booths today, we should be reminded that this same faithful God watches over our lives."
A sukkah is a temporary hut in which one is to live instead of in a permanent home. At the very least, one is expected to eat a minimum one meal per day within the sukkah as a remembrance. Since it is only temporary, it serves that the exterior three walls would seem flimsy. It is the roof that bears the utmost importance as it should consist of anything grown from the ground, be it corn stalks, branches, or palm branches. Likewise, the interior also fits in with the harvest theme as fruit decorates the inside of the sukkah. As the feast then begins when the sun falls, the kiddush is said over the wine and a blessing pronounced over the challah.
With the remembrance of Sukkot being the memory of Adonai dwelling with us, it serves true that the season of Sukkot could indeed be the true time of Yeshua's birth. Whether we take the three and a half years of Christ's ministry to subtract from Shavout, or we consider the shepherds would not have been outside with sheep in the cold of winter, we still would come to rest that sometime in the late fall, Yeshua was born. This adds to show us that Yeshua was born in the season on Sukkot. It is Sukkot that is known as the holy day commemorating Adonai's dwelling with His people, and how fitting that it would be fulfilled in this season.
But more so, how does Sukkot apply to us today? The sukkah is a guideline illustrating Adonai's desire to dwell with His people. Perhaps the true question that should be asked in this season is more straight forward. Is Yeshua dwelling with you? There are many Jews who this season will set up a sukkah and thank Adonai of the latter harvest. But as this is just a demonstration, perhaps we need to focus more on you personally. Is Christ able to dwell in you? Have you opened yourself up and received Him as Lord of your life? Are you going through the motions and confessing only for the security of 'life insurance', or do you truly worship Adonai? Yes, this is a season of celebrating the harvest, but there are many that have not been harvested (Matt 9:37-38). Adonai wants to dwell with all His children; He wants to sukkah with them. Isn't it time we ask ourselves if He has a place to dwell in us? And then, isn't it time we invite others into our dwelling as well? The 'yes' response to this question is what gives reason for a festival.
Leviticus 23:23-32
Leviticus 23:33-44
Leviticus 23:33-34
It is in this portion of the Torah that we read of the Jewish high holy days of Sukkot. It is in this season we find two distinct purposes. The first derives from Leviticus 23 where Adonai speaks concerning the fall harvest. Sukkot was to be a time of bringing in the latter harvest; a Jewish Thanksgiving so to say. A second purpose of Sukkot lays within the command to dwell in booths as a memorial of Isra’el's wilderness experience. To quote Barney Kasdan, "We know from the Torah that God dwelt with his people in their forty-year wilderness camping trip. Yet, as we camp in booths today, we should be reminded that this same faithful God watches over our lives."
A sukkah is a temporary hut in which one is to live instead of in a permanent home. At the very least, one is expected to eat a minimum one meal per day within the sukkah as a remembrance. Since it is only temporary, it serves that the exterior three walls would seem flimsy. It is the roof that bears the utmost importance as it should consist of anything grown from the ground, be it corn stalks, branches, or palm branches. Likewise, the interior also fits in with the harvest theme as fruit decorates the inside of the sukkah. As the feast then begins when the sun falls, the kiddush is said over the wine and a blessing pronounced over the challah.
With the remembrance of Sukkot being the memory of Adonai dwelling with us, it serves true that the season of Sukkot could indeed be the true time of Yeshua's birth. Whether we take the three and a half years of Christ's ministry to subtract from Shavout, or we consider the shepherds would not have been outside with sheep in the cold of winter, we still would come to rest that sometime in the late fall, Yeshua was born. This adds to show us that Yeshua was born in the season on Sukkot. It is Sukkot that is known as the holy day commemorating Adonai's dwelling with His people, and how fitting that it would be fulfilled in this season.
But more so, how does Sukkot apply to us today? The sukkah is a guideline illustrating Adonai's desire to dwell with His people. Perhaps the true question that should be asked in this season is more straight forward. Is Yeshua dwelling with you? There are many Jews who this season will set up a sukkah and thank Adonai of the latter harvest. But as this is just a demonstration, perhaps we need to focus more on you personally. Is Christ able to dwell in you? Have you opened yourself up and received Him as Lord of your life? Are you going through the motions and confessing only for the security of 'life insurance', or do you truly worship Adonai? Yes, this is a season of celebrating the harvest, but there are many that have not been harvested (Matt 9:37-38). Adonai wants to dwell with all His children; He wants to sukkah with them. Isn't it time we ask ourselves if He has a place to dwell in us? And then, isn't it time we invite others into our dwelling as well? The 'yes' response to this question is what gives reason for a festival.
Leviticus 23:23-32
Leviticus 23:33-44
SHABBAT SHALOM
“There are six days when you may work, but the seventh day is a Sabbath of rest, a day of sacred assembly. You are not to do any work; wherever you live, it is a Sabbath to the LORD.”
Leviticus 23:3
Lasting from Friday dusk thru Saturday dusk, a time of Sabbath is celebrated in my house. This was not always the case as I was raised Baptist early on, and then Non-Denominational later. But with my acceptance of my Jewish roots I now find myself celebrating the customs and traditions of the Jewish people. Sabbath, or Shabbat, is the most celebrated simply because it takes place weekly, but it should never be looked over simply because of how often it happens. It is my hope today that within the next few paragraphs I will give you an understanding of this celebration they may bring some clarity to the Scriptures, but also wet your pallet to seek out more for yourself.
The purpose behind Shabbat is rest. Looking then in Genesis 2:2, we read that Adonai rested on the seventh day, and it is this rest that we are told in Hebrews 4:11, to make every effort to enter. Rest here does not mean that Adonai took a nap, but rather suggests that work was ceased. So then, when Adonai gave this command to the Isra’elites, He was saying that they also needed to take a day where no work was to be done. The only exception to this was when life was balancing on a life or death situation. It was under these circumstances that Jesus healed on the Sabbath as we read in the New Testament. In reading Exodus 31:17, though, as Adonai gave the detailed commands of Shabbat to Moshe, He shared that this day was to be a day of refreshing. The word in Hebrew is NAPHASH, meaning literally to take a break. In fact, Adonai also spoke that those who did not obey and did work were to be killed (Ex 31:15). But then if Adonai did not work, and commanded His people to do no work, what did they do?
It was this day that the followers of the true God were to reflect on Him. Going back to Genesis, when Adonai had finished creating, He looked over His creation and found it pleasing. As I was talking to my children about this last night, I explained to them how Adonai maybe got together with Yeshia and pointed out some things. “Hey you see that tree over there? That’s a pine tree. I made it to have what will be called pine cones. The seed of this tree will be stored within the pine cone. Awesome, huh? And that over there, that’s a salmon. It will be a great source of food for both animal and human, but it will also be an amazing fish in that it will swim upstream to lay its eggs. No other fish that I have made will have that same ability.” On and on I can see Adonai going, talking about His creation as He sits back and rests from what He has made and finds pleasure in His creation.
Shabbat is the same. Shabbat is our turn to rest and find pleasure in His creation. It is the time that we can slow down and smell the roses. We can take a nature walk and see the pine cone that Adonai took pleasure in, or visit the stream where the salmon swims up to lay its eggs. We can take the time to read and reflect on His word and draw closer to Him. It is the time when work no longer has the upper hand, but rather Adonai does. In this time, whether individually or corporately, we can thank Him for life. The Friday evening ceremony consists of lighting candles which represent the bringing of light, peace, joy and harmony into our home. The Kiddush, or taking of the juice, is a symbol of joy and an attitude of thankfulness for the life that Yeshua willing laid down for us. His blood covers our sin. And the challah bread represents not only Yeshua’s body, broken for us, but also the double portion of Adonai’s provision poured out over us. Therefore we have much to thank Him for.
I understand you may not be Jewish, and by no means do I look down on anyone who is not. My point more so in writing this has been for understanding, but maybe also to challenge you in allowing yourselves to take a break. We are in a pattern where we are go go go, and give little or no time to Adonai during the week. When the weekend comes, we feel it is owed to us to have that time of doing what we want. I have felt that before. But in honesty, this principle is no different than reaping and sowing. If we allow ourselves to slow down and give Adonai one day where we rest and reflect on Him, He will in turn bless us in the other six. I challenge you, despite your denomination, to give Him your time and see how He will bless you for being obedient to Him. Shabbat Shalom.
Leviticus 23:1-22
Leviticus 23:3
Lasting from Friday dusk thru Saturday dusk, a time of Sabbath is celebrated in my house. This was not always the case as I was raised Baptist early on, and then Non-Denominational later. But with my acceptance of my Jewish roots I now find myself celebrating the customs and traditions of the Jewish people. Sabbath, or Shabbat, is the most celebrated simply because it takes place weekly, but it should never be looked over simply because of how often it happens. It is my hope today that within the next few paragraphs I will give you an understanding of this celebration they may bring some clarity to the Scriptures, but also wet your pallet to seek out more for yourself.
The purpose behind Shabbat is rest. Looking then in Genesis 2:2, we read that Adonai rested on the seventh day, and it is this rest that we are told in Hebrews 4:11, to make every effort to enter. Rest here does not mean that Adonai took a nap, but rather suggests that work was ceased. So then, when Adonai gave this command to the Isra’elites, He was saying that they also needed to take a day where no work was to be done. The only exception to this was when life was balancing on a life or death situation. It was under these circumstances that Jesus healed on the Sabbath as we read in the New Testament. In reading Exodus 31:17, though, as Adonai gave the detailed commands of Shabbat to Moshe, He shared that this day was to be a day of refreshing. The word in Hebrew is NAPHASH, meaning literally to take a break. In fact, Adonai also spoke that those who did not obey and did work were to be killed (Ex 31:15). But then if Adonai did not work, and commanded His people to do no work, what did they do?
It was this day that the followers of the true God were to reflect on Him. Going back to Genesis, when Adonai had finished creating, He looked over His creation and found it pleasing. As I was talking to my children about this last night, I explained to them how Adonai maybe got together with Yeshia and pointed out some things. “Hey you see that tree over there? That’s a pine tree. I made it to have what will be called pine cones. The seed of this tree will be stored within the pine cone. Awesome, huh? And that over there, that’s a salmon. It will be a great source of food for both animal and human, but it will also be an amazing fish in that it will swim upstream to lay its eggs. No other fish that I have made will have that same ability.” On and on I can see Adonai going, talking about His creation as He sits back and rests from what He has made and finds pleasure in His creation.
Shabbat is the same. Shabbat is our turn to rest and find pleasure in His creation. It is the time that we can slow down and smell the roses. We can take a nature walk and see the pine cone that Adonai took pleasure in, or visit the stream where the salmon swims up to lay its eggs. We can take the time to read and reflect on His word and draw closer to Him. It is the time when work no longer has the upper hand, but rather Adonai does. In this time, whether individually or corporately, we can thank Him for life. The Friday evening ceremony consists of lighting candles which represent the bringing of light, peace, joy and harmony into our home. The Kiddush, or taking of the juice, is a symbol of joy and an attitude of thankfulness for the life that Yeshua willing laid down for us. His blood covers our sin. And the challah bread represents not only Yeshua’s body, broken for us, but also the double portion of Adonai’s provision poured out over us. Therefore we have much to thank Him for.
I understand you may not be Jewish, and by no means do I look down on anyone who is not. My point more so in writing this has been for understanding, but maybe also to challenge you in allowing yourselves to take a break. We are in a pattern where we are go go go, and give little or no time to Adonai during the week. When the weekend comes, we feel it is owed to us to have that time of doing what we want. I have felt that before. But in honesty, this principle is no different than reaping and sowing. If we allow ourselves to slow down and give Adonai one day where we rest and reflect on Him, He will in turn bless us in the other six. I challenge you, despite your denomination, to give Him your time and see how He will bless you for being obedient to Him. Shabbat Shalom.
Leviticus 23:1-22
Thursday, May 10, 2012
MAN AND ANIMAL
“’Tell them, “Any descendant of yours through all your generations who approaches the holy things that the people of Isra’el consecrate to Adonai and is unclean will be cut off from before me; I am Adonai.”’”
Leviticus 22:3
We have seen it already stated quite a few times throughout Leviticus that Adonai requires that we be holy as He Himself is holy. In this portion, it is no exception. In speaking of people in Leviticus 21:18-20, Adonai states that no one who is blind, lame, with a mutilated face or a limb too long was able to approach and present the offerings. Additionally, no one with a broken foot or arm, hunched back, stunted growth, cataract, festering or running sores, or damaged testicles was able to approach.
Looking then in Leviticus 22:22-24, we read that just as people were to be holy when approaching, so also the animal was to be holy in being used. The animal could not be used if it was blind, injured, mutilated, had an abnormal growth or festering wound, a shortened limb, or damaged genitals. The use of an animal in these conditions was considered unholy and would not be tolerated by Adonai.
So as not to beat the same horse over and over, I leave you with this one thought. We are required to be holy. I realize that since Moshe wrote these words, the Messiah came and paved a way for forgiveness of sin. However, I am also aware that whether sin was happening then or now, the fact remains that we are supposed to be the one people look to that points to Adonai. We cannot do this if we are living and offering ourselves unholy before Him. The unclean are cut off. May we be found as the holy sacrifice.
Leviticus 21:16 – 22:16
Leviticus 22:17-33
Leviticus 22:3
We have seen it already stated quite a few times throughout Leviticus that Adonai requires that we be holy as He Himself is holy. In this portion, it is no exception. In speaking of people in Leviticus 21:18-20, Adonai states that no one who is blind, lame, with a mutilated face or a limb too long was able to approach and present the offerings. Additionally, no one with a broken foot or arm, hunched back, stunted growth, cataract, festering or running sores, or damaged testicles was able to approach.
Looking then in Leviticus 22:22-24, we read that just as people were to be holy when approaching, so also the animal was to be holy in being used. The animal could not be used if it was blind, injured, mutilated, had an abnormal growth or festering wound, a shortened limb, or damaged genitals. The use of an animal in these conditions was considered unholy and would not be tolerated by Adonai.
So as not to beat the same horse over and over, I leave you with this one thought. We are required to be holy. I realize that since Moshe wrote these words, the Messiah came and paved a way for forgiveness of sin. However, I am also aware that whether sin was happening then or now, the fact remains that we are supposed to be the one people look to that points to Adonai. We cannot do this if we are living and offering ourselves unholy before Him. The unclean are cut off. May we be found as the holy sacrifice.
Leviticus 21:16 – 22:16
Leviticus 22:17-33
Wednesday, May 9, 2012
ONE NIGHT WITH A PROSTITUTE
“A cohen is not to marry a woman who is a prostitute, who has been profaned or has been divorced; because he is holy for his God.”
Leviticus 21:7
I want to start off by saying that I have never been with a prostitute, and I understand this title may take a few people off guard. But as I was reading this portion of the Torah, I began to recall the details of the life of Samson. I know that Samson was not a Levite priest, but as we are to be holy as Adonai is holy, I cannot help but think that this same command applies to us. The cohen, priest, was to be selective in who he married, with her having to be a virgin from among his own people and not a prostitute, widow, or divorcee. The reason for this was due to the level of holiness Adonai commanded. So then, let us explore this in light of Samson.
By the time Samson was lured in by prostitute, he had already been used by Adonai to judge the mis-deeds of the Philistines . Because of his Nazirite vow to drink no fermented drink, eat nothing considered unclean, and not cut his hair, Adonai’s Spirit rested on him. With this Spirit came great strength. When attacked by a lion, he tore it apart with his bare hands (Jud 14:6). When outsmarted in his riddle, he struck down thirty men and stripped them of the belongings to pay his debt (Jud 14:19). In an act of breaking free from bindings, the Spirit of Adonai came upon him and with a donkey jawbone he busted the heads of a thousand men (Jud 15:16). But then he met the prostitute.
There must have been someone watching guard that night, for the story continues that the people of Gaza were tipped off that Samson was in town. They surrounded the place, waiting for just the right time to make their move. When the sun would rise, they would attack. But Samson didn’t wait that long, and in the midnight hour he left town. On his way out, seeing they were trying to trap him, his strength again proved useful as he dislodged the doors of the city gate and made his exit. Samson didn’t stay till morning, but he still stayed too long.
Proverbs 5 tells us of the seduction of adultery. The adulteress looks good. She has sweet words to match her sweet lips. She is trained in seduction and knows just how much to reveal to catch the eyes of the men passing by. As she waves to the men, and giggles, and flirts, she becomes the black widow that invites her prey into her trap. Some fall victim, like Samson, but all are encouraged to resist. Her path leads to death, her steps straight to the grave. It is from her that we are encouraged to run, as Yosef did when seduced by Potiphar’s wife. “Keep to a path far from her, do not go near the door of her house…” (Prov 5:8). Who will listen?
Again, we are called to be holy as He is holy. So then, are we any different than Samsom? We may not desire or accept the offer of a present day prostitute seen on the corner, but do we not pay the fee of the prostitute of sin? Do we not walk into the house of an addiction, or a lie, or a theft, or anything contrary to Adonai’s Word? All sin is the acceptance of one night with a prostitute, and the cost for her pleasure is our death. Yes we have forgiveness through Yeshua, but let us stop using Him as our crutch and start obeying Him by keeping a path far from sin. And not only should we stay away, but we should help others stay clear of her street. “Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted” (Gal 6:1). Isn’t time that we pay more attention to what road we’re on and steer clear of the red light district of sin?
Leviticus 21:1-15
Leviticus 21:7
I want to start off by saying that I have never been with a prostitute, and I understand this title may take a few people off guard. But as I was reading this portion of the Torah, I began to recall the details of the life of Samson. I know that Samson was not a Levite priest, but as we are to be holy as Adonai is holy, I cannot help but think that this same command applies to us. The cohen, priest, was to be selective in who he married, with her having to be a virgin from among his own people and not a prostitute, widow, or divorcee. The reason for this was due to the level of holiness Adonai commanded. So then, let us explore this in light of Samson.
By the time Samson was lured in by prostitute, he had already been used by Adonai to judge the mis-deeds of the Philistines . Because of his Nazirite vow to drink no fermented drink, eat nothing considered unclean, and not cut his hair, Adonai’s Spirit rested on him. With this Spirit came great strength. When attacked by a lion, he tore it apart with his bare hands (Jud 14:6). When outsmarted in his riddle, he struck down thirty men and stripped them of the belongings to pay his debt (Jud 14:19). In an act of breaking free from bindings, the Spirit of Adonai came upon him and with a donkey jawbone he busted the heads of a thousand men (Jud 15:16). But then he met the prostitute.
There must have been someone watching guard that night, for the story continues that the people of Gaza were tipped off that Samson was in town. They surrounded the place, waiting for just the right time to make their move. When the sun would rise, they would attack. But Samson didn’t wait that long, and in the midnight hour he left town. On his way out, seeing they were trying to trap him, his strength again proved useful as he dislodged the doors of the city gate and made his exit. Samson didn’t stay till morning, but he still stayed too long.
Proverbs 5 tells us of the seduction of adultery. The adulteress looks good. She has sweet words to match her sweet lips. She is trained in seduction and knows just how much to reveal to catch the eyes of the men passing by. As she waves to the men, and giggles, and flirts, she becomes the black widow that invites her prey into her trap. Some fall victim, like Samson, but all are encouraged to resist. Her path leads to death, her steps straight to the grave. It is from her that we are encouraged to run, as Yosef did when seduced by Potiphar’s wife. “Keep to a path far from her, do not go near the door of her house…” (Prov 5:8). Who will listen?
Again, we are called to be holy as He is holy. So then, are we any different than Samsom? We may not desire or accept the offer of a present day prostitute seen on the corner, but do we not pay the fee of the prostitute of sin? Do we not walk into the house of an addiction, or a lie, or a theft, or anything contrary to Adonai’s Word? All sin is the acceptance of one night with a prostitute, and the cost for her pleasure is our death. Yes we have forgiveness through Yeshua, but let us stop using Him as our crutch and start obeying Him by keeping a path far from sin. And not only should we stay away, but we should help others stay clear of her street. “Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted” (Gal 6:1). Isn’t time that we pay more attention to what road we’re on and steer clear of the red light district of sin?
Leviticus 21:1-15
Saturday, May 5, 2012
DEATH BED
“’Observe my regulations, and obey them; I am Adonai, who sets you apart to be holy.’”
Leviticus 20:8
I want us to take a minute and look at the latter part of Leviticus 20 concerning sexual relations. Now as I write these words, please know that it is not I speaking these, but rather Adonai. When He created man and woman, He created a husband and wife. However, as is with culture now, so it is back then. Man has found a way to fulfill sexual passions, but not always in the way Adonai approves. It is with that we read the following:
- If a man commits adultery, both the adulterer and adulteress must be put to death
- If a man has sexual relations with his father’s wife, both must be put to death
- If a man has sexual relations with his daughter-in-law, he must be put to death
- If a man has sexual relations with another man, he must be put to death
- If a man marries both mother and daughter, he must be put to death by fire
- If a man has sexual relations with an animal, he must be put to death
- If a man has sexual relations with his sister, he is to be cut off publicly
- If a man has sexual relations with a woman on her period, both are to be cut off
- If a man has sexual relations with his aunt, he will suffer Adonai’s consequences
- If a man takes his brother’s wife, they will be childless
It may be safe to say that we have grown numb. We as a people in general have found
ways to rationalize the words spoken by Adonai, whether it be through manipulating what He said, or declaring the Old Testament no longer valid. But I refuse to believe it is dead words. Without the Old Testament we cannot fully understand the New Testament. And without honoring and obeying the words Adonai spoke, we cannot expect life on the death bed.
Leviticus 20:8-27
Leviticus 20:8
I want us to take a minute and look at the latter part of Leviticus 20 concerning sexual relations. Now as I write these words, please know that it is not I speaking these, but rather Adonai. When He created man and woman, He created a husband and wife. However, as is with culture now, so it is back then. Man has found a way to fulfill sexual passions, but not always in the way Adonai approves. It is with that we read the following:
- If a man commits adultery, both the adulterer and adulteress must be put to death
- If a man has sexual relations with his father’s wife, both must be put to death
- If a man has sexual relations with his daughter-in-law, he must be put to death
- If a man has sexual relations with another man, he must be put to death
- If a man marries both mother and daughter, he must be put to death by fire
- If a man has sexual relations with an animal, he must be put to death
- If a man has sexual relations with his sister, he is to be cut off publicly
- If a man has sexual relations with a woman on her period, both are to be cut off
- If a man has sexual relations with his aunt, he will suffer Adonai’s consequences
- If a man takes his brother’s wife, they will be childless
It may be safe to say that we have grown numb. We as a people in general have found
ways to rationalize the words spoken by Adonai, whether it be through manipulating what He said, or declaring the Old Testament no longer valid. But I refuse to believe it is dead words. Without the Old Testament we cannot fully understand the New Testament. And without honoring and obeying the words Adonai spoke, we cannot expect life on the death bed.
Leviticus 20:8-27
MOLEKH
“’Say to the people of Isra’el, “If someone from the people of Isra’el or one of the foreigners living in Isra’el sacrifices one of his children to Molekh, he must be put to death; the people of the land are to stone him to death.”’”
Leviticus 20:2
Webster’s defines devotion as: Religious fervor; the fact or state of being ardently dedicated and loyal. Devotion is something that many believers lack, I believe. For instance, Exodus 20:3 shows the first commandment as, “You shall have no other gods before me.” Devotion would say through action that nothing is more important than Adonai. Devotion would resist temptation and flee evil. Devotion would not let things like gluttony, porn and lust, money, or any other idol come before Adonai. But that is not true of our culture; at least it was not for me. For years I called myself a follower of Adonai because I had prayed the sinner’s prayer and been led down the Roman’s Road, but my lifestyle was not portraying God as Adonai. The object of my affection was what made me feel good. I was loyal and dedicated, not to Adonai, but rather to my god.
It is in this portion found in Leviticus that we read of Molekh. Moklekh was a god, but he was not Adonai. In fact, he was the opposite of all that was Adonai. It was for this reason that the command was given concerning the serving and dedication to this god. Because Adonai is a jealous God, He tells us that the serving of Molekh would result in death by stoning. Now while we have come a long way from the days of stoning, I want to point out that there is no real difference in the end result. By placing anything or anyone before Adonai, we are serving a form of Molekh. In serving this form, we set ourselves up for death, as Romans 6:23 reads, “For what one earns from sin is death…”
Let us be sure that we are serving Adonai and not Molekh. Let us be sure that we are not devoting ourselves to the worship of Molekh.
Leviticus 19:33 – 20:7
Leviticus 20:2
Webster’s defines devotion as: Religious fervor; the fact or state of being ardently dedicated and loyal. Devotion is something that many believers lack, I believe. For instance, Exodus 20:3 shows the first commandment as, “You shall have no other gods before me.” Devotion would say through action that nothing is more important than Adonai. Devotion would resist temptation and flee evil. Devotion would not let things like gluttony, porn and lust, money, or any other idol come before Adonai. But that is not true of our culture; at least it was not for me. For years I called myself a follower of Adonai because I had prayed the sinner’s prayer and been led down the Roman’s Road, but my lifestyle was not portraying God as Adonai. The object of my affection was what made me feel good. I was loyal and dedicated, not to Adonai, but rather to my god.
It is in this portion found in Leviticus that we read of Molekh. Moklekh was a god, but he was not Adonai. In fact, he was the opposite of all that was Adonai. It was for this reason that the command was given concerning the serving and dedication to this god. Because Adonai is a jealous God, He tells us that the serving of Molekh would result in death by stoning. Now while we have come a long way from the days of stoning, I want to point out that there is no real difference in the end result. By placing anything or anyone before Adonai, we are serving a form of Molekh. In serving this form, we set ourselves up for death, as Romans 6:23 reads, “For what one earns from sin is death…”
Let us be sure that we are serving Adonai and not Molekh. Let us be sure that we are not devoting ourselves to the worship of Molekh.
Leviticus 19:33 – 20:7
LASHON HARA
“’Do not go around spreading slander among your people, but also don’t stand idly by when your neighbor’s life is at stake; I am Adonai.’”
Leviticus 19:16
Today I want to discuss our speech habits and introduce what may be a new phrase to you. In fact, this phrase has become so real to me lately that I now find myself very cautious in what I say. The term is Lashon Hara, which in the Hebrew is translated as the evil tongue. In Jewish law, Lashon Hara is the prohibition of gossip. Unlike defaming a person, its focus is to use truth against a person, therefore slandering a person. While the Hebrew term Motzi Shem Ra may deal more with falsely spreading a bad name, Lashon Hara does the same by using the gossip of truth. Perhaps a better understanding still is that Lashon Hara says something in negative tense about a person, something previously unknown to others about a person, or something not intended to correct or improve something negative within a person, yet all the while using truth against a person. To understand this more so still, let us look at Numbers 12.
It is in Numbers 12 we read of an attack on Moshe. Miryam and Aharon began to talk among themselves concerning the fact that Moshe had taken a Ethiopian wife. This action caused contention within the family unit and the two questioned of each other, “Has Adonai spoken only through Moshe? Hasn’t He also spoken through us? (Num 12:2)” It was true that Adonai did speak through Moshe and did speak through Aharon and Miryam as well, but the fact was truth was being used in a negative way. Adonai called all three to the Tent of Meeting and in the appearance of the pillar of cloud, spoke to Aharon and his sister. Because the two had spoken in truth against Adonai’s anointed man, they had committed the sin of Lashon Hara. After the anger of Adonai burned against them, Miryam was left standing, leprous. Looking further at a penalty for committing Lashon Hara in the Talmud, it is believed that one can experience a version of tzara’at, which is defined as a skin disease. While Miryam’s disease was limited to only a week based on the pleading to Adonai by her brothers (Num 12:11-13), Miryam still had to stay outside and secluded from the camp as punishment until the disease passed.
There are other examples of Lashon Hara in the Word and reflect other punishments. The serpent committed this action in the Garden of Eden when he spoke slanderously against Adonai (Gen 3:4-5). His punishment was the reducing to slithering around on his stomach. The gossip of Do’eg, King Sha’ul’s chief shepherd and head of the Sanhedrin, caused the massacre of Achimelekh and other priests of Nov (I Sam 22). The punishment for Do’eg and Sha’ul was the loss in battle against the Philistines.
The problem I have come to realize, though, is that Lashon Hara is everywhere. How many times in one day do I commit this action myself? Now remember, this is the use of truth in a negative way. This is going against Leviticus 19:16 and purposefully spreading slander and gossip. I find I do this in many simple conversations now that I am being made more aware of it. When talking about my ex-wife, I commit this action. In thinking back to how I spoke about my ex-wife when I was still married to her, and the secrets I would share with others, I committed this action. My mouth tells the gossip of things done by others not to bring praise to Adonai, but rather to bring slander to Adonai’s people. And does Proverbs 20:19 not read, “A gossip betrays a confidence; so avoid a man who talks too much.” The word gossip here is the same word for slander in Leviticus 19:16. The old cliché that says, “If you can’t say anything nice, don’t say anything at all,” is true. Never once has gossip or slander ever been considered ‘nice’ conversation.
While the full list of the laws in the Talmud is rather lengthy concerning Lashon Hara, it would be to our benefit to remember the following. This evil tongue is just that, evil. We should not make a habit to repeat anything about another, even if it is not negative, for it is still gossip. We also should stay clear of conversations where gossip and slander are being said. I realize that this may indeed delete a majority of speaking and listening for many of us, but is it not worth knowing that we are honoring Adonai in our speech and listening? For me personally, I have made my prayer concerning this phrase to be one of conviction. When I am speaking it, I want Adonai to convict me. When I am hearing it, I want Adonai to convict me. I want the words of my mouth and meditation of my heart to be pleasing unto Him constantly, as David himself prayed in Psalm 19:14. If I am serious about this, then I trust He will answer this prayer.
Leviticus 19:15-32
Leviticus 19:16
Today I want to discuss our speech habits and introduce what may be a new phrase to you. In fact, this phrase has become so real to me lately that I now find myself very cautious in what I say. The term is Lashon Hara, which in the Hebrew is translated as the evil tongue. In Jewish law, Lashon Hara is the prohibition of gossip. Unlike defaming a person, its focus is to use truth against a person, therefore slandering a person. While the Hebrew term Motzi Shem Ra may deal more with falsely spreading a bad name, Lashon Hara does the same by using the gossip of truth. Perhaps a better understanding still is that Lashon Hara says something in negative tense about a person, something previously unknown to others about a person, or something not intended to correct or improve something negative within a person, yet all the while using truth against a person. To understand this more so still, let us look at Numbers 12.
It is in Numbers 12 we read of an attack on Moshe. Miryam and Aharon began to talk among themselves concerning the fact that Moshe had taken a Ethiopian wife. This action caused contention within the family unit and the two questioned of each other, “Has Adonai spoken only through Moshe? Hasn’t He also spoken through us? (Num 12:2)” It was true that Adonai did speak through Moshe and did speak through Aharon and Miryam as well, but the fact was truth was being used in a negative way. Adonai called all three to the Tent of Meeting and in the appearance of the pillar of cloud, spoke to Aharon and his sister. Because the two had spoken in truth against Adonai’s anointed man, they had committed the sin of Lashon Hara. After the anger of Adonai burned against them, Miryam was left standing, leprous. Looking further at a penalty for committing Lashon Hara in the Talmud, it is believed that one can experience a version of tzara’at, which is defined as a skin disease. While Miryam’s disease was limited to only a week based on the pleading to Adonai by her brothers (Num 12:11-13), Miryam still had to stay outside and secluded from the camp as punishment until the disease passed.
There are other examples of Lashon Hara in the Word and reflect other punishments. The serpent committed this action in the Garden of Eden when he spoke slanderously against Adonai (Gen 3:4-5). His punishment was the reducing to slithering around on his stomach. The gossip of Do’eg, King Sha’ul’s chief shepherd and head of the Sanhedrin, caused the massacre of Achimelekh and other priests of Nov (I Sam 22). The punishment for Do’eg and Sha’ul was the loss in battle against the Philistines.
The problem I have come to realize, though, is that Lashon Hara is everywhere. How many times in one day do I commit this action myself? Now remember, this is the use of truth in a negative way. This is going against Leviticus 19:16 and purposefully spreading slander and gossip. I find I do this in many simple conversations now that I am being made more aware of it. When talking about my ex-wife, I commit this action. In thinking back to how I spoke about my ex-wife when I was still married to her, and the secrets I would share with others, I committed this action. My mouth tells the gossip of things done by others not to bring praise to Adonai, but rather to bring slander to Adonai’s people. And does Proverbs 20:19 not read, “A gossip betrays a confidence; so avoid a man who talks too much.” The word gossip here is the same word for slander in Leviticus 19:16. The old cliché that says, “If you can’t say anything nice, don’t say anything at all,” is true. Never once has gossip or slander ever been considered ‘nice’ conversation.
While the full list of the laws in the Talmud is rather lengthy concerning Lashon Hara, it would be to our benefit to remember the following. This evil tongue is just that, evil. We should not make a habit to repeat anything about another, even if it is not negative, for it is still gossip. We also should stay clear of conversations where gossip and slander are being said. I realize that this may indeed delete a majority of speaking and listening for many of us, but is it not worth knowing that we are honoring Adonai in our speech and listening? For me personally, I have made my prayer concerning this phrase to be one of conviction. When I am speaking it, I want Adonai to convict me. When I am hearing it, I want Adonai to convict me. I want the words of my mouth and meditation of my heart to be pleasing unto Him constantly, as David himself prayed in Psalm 19:14. If I am serious about this, then I trust He will answer this prayer.
Leviticus 19:15-32
HOLY
“Adonai said to Moshe, ‘Speak to the entire community of Isra’el; tell them, “You people are to be holy because I, Adonai your God, am holy.”’”
Leviticus 19:1-2
Moshe, in Leviticus 19, begins to receive an additional set of regulations from Adonai that he is told to share with the people of Isra’el. The regulations consist of revering parents, keeping Shabbat, turning from idols, and such. In many ways, we can see a correlation between these words spoken and those of the Commandments in Exodus 20. But the piece I want to focus on right now, the piece that ties all these regulations together, is found in verse 2. “‘Speak to the entire community of Isra’el; tell them, “You people are to be holy because I, Adonai your God, am holy.”’”
In addition to trying to keep up with these weekly Torah portions, I also have another blog in which I write daily devotionals. Many times I have been accused for writing devotionals that address sin more than the fluffy joyful aspects of the redeemed life. While I agree this is true, I must admit that I feel led to urge people to see sin for what it is. I John 1:5-10 tells us that Adonai is light, and in Him there is no darkness. In the Greek, the word ‘no’ in this verse is a shout. Adonai is light and in Him there is NO darkness, NO NONE at all. We deceive ourselves if we say we have no sin, but we are forgiven by Him when we confess our sin as seen in verse 9. It is not my place to beat you or anyone upside the head with a bat until you confess, but it is my place as a servant of Adonai to point you to Adonai and the life He desires from us of holiness, as repeated in I Peter 1:16.
The people led by Moshe were given one thought to contemplate. Would they follow Adonai and be blessed, or ignore Adonai’s commands and fall under a curse? This choice has not departed. Today Adonai gives us the same question to contemplate. Life and death are set before you. Holiness and un-holiness are the choices. Which will you choose?
Leviticus 18:22 – 19:14
Leviticus 19:1-2
Moshe, in Leviticus 19, begins to receive an additional set of regulations from Adonai that he is told to share with the people of Isra’el. The regulations consist of revering parents, keeping Shabbat, turning from idols, and such. In many ways, we can see a correlation between these words spoken and those of the Commandments in Exodus 20. But the piece I want to focus on right now, the piece that ties all these regulations together, is found in verse 2. “‘Speak to the entire community of Isra’el; tell them, “You people are to be holy because I, Adonai your God, am holy.”’”
In addition to trying to keep up with these weekly Torah portions, I also have another blog in which I write daily devotionals. Many times I have been accused for writing devotionals that address sin more than the fluffy joyful aspects of the redeemed life. While I agree this is true, I must admit that I feel led to urge people to see sin for what it is. I John 1:5-10 tells us that Adonai is light, and in Him there is no darkness. In the Greek, the word ‘no’ in this verse is a shout. Adonai is light and in Him there is NO darkness, NO NONE at all. We deceive ourselves if we say we have no sin, but we are forgiven by Him when we confess our sin as seen in verse 9. It is not my place to beat you or anyone upside the head with a bat until you confess, but it is my place as a servant of Adonai to point you to Adonai and the life He desires from us of holiness, as repeated in I Peter 1:16.
The people led by Moshe were given one thought to contemplate. Would they follow Adonai and be blessed, or ignore Adonai’s commands and fall under a curse? This choice has not departed. Today Adonai gives us the same question to contemplate. Life and death are set before you. Holiness and un-holiness are the choices. Which will you choose?
Leviticus 18:22 – 19:14
Tuesday, May 1, 2012
AT ONE MENT
“For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.”
Leviticus 17:11
It is on the eve of Yom Kippur, Erev Yom Kippur, that Jewish people from all over will begin a twenty-five hour fast come sunset. The fast itself is a time of dedicating one’s body to Adonai, forsaking the pleasures of even food and water for a short time, so as to come into a deeper unity with Adonai in the new year. The term Yom Kippur is seen in the Torah as plural, written as Yom Ha-Kippurim, indicating the process of cleansing from transgressions, iniquities, and sins. The term also alludes to the two great atonements given by the LORD. These include the nations turning to Yeshua for cleansing and forgiveness, as well as the purification of ethnic Isra’el during the great Day of the LORD in the end times.
Kippurim translates into “a day like Purim”. If you recall the spring festival of Purim, you may also recall it was the celebration of the salvation of the Jewish race under Esther. Promoted as Queen, Adonai placed Esther in a key position for a specific time. Her act of bravery in going before the King uncalled and requesting he come to a dinner she was having, in which she begged for the lives of the Jews, brought about not only the death of Haman, but also the salvation of the Jews. It is this same truth that we find relating to us at this holiday as Yom Kippur celebrates our deliverance and salvation for which Yeshua sacrificed Himself on the cross, delivering us from the hands on our enemy.
It is in Leviticus 17:11 we read that the blood of the sacrifice paved the way for our atonement. The verse reads, “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” Without this price paid or atonement made, our sin would continue to separate us from Adonai. It is because of His love for us that we have been redeemed and given access. It is because of His payment that we have been sought after for unity with Him. It is because of His atonement – His at one ment, that we are able to have relationship with Him.
The message within all the Torah is simple – Adonai is holy and we also must live our lives to reflect His holiness. As such we read of the things that are clean, blessed, and right in contrast to those that are dirty, cursed, and sinful. We are to be holy as He is holy. But we are human and prone to sin. Adonai knew this would be a fact for we have freewill. Yet He did not create us and leave us to live without a chance. Rather He made a way for us to be redeemed from the curse. Yeshua HaMashiach is our high priest and has offered a true atonement for our sin. He has paved the way for our at one ment, let us then come before Him, confessing our sin and turning from our wrong way and embrace a oneness with Him.
Leviticus 17:8 – 18:21
Leviticus 17:11
It is on the eve of Yom Kippur, Erev Yom Kippur, that Jewish people from all over will begin a twenty-five hour fast come sunset. The fast itself is a time of dedicating one’s body to Adonai, forsaking the pleasures of even food and water for a short time, so as to come into a deeper unity with Adonai in the new year. The term Yom Kippur is seen in the Torah as plural, written as Yom Ha-Kippurim, indicating the process of cleansing from transgressions, iniquities, and sins. The term also alludes to the two great atonements given by the LORD. These include the nations turning to Yeshua for cleansing and forgiveness, as well as the purification of ethnic Isra’el during the great Day of the LORD in the end times.
Kippurim translates into “a day like Purim”. If you recall the spring festival of Purim, you may also recall it was the celebration of the salvation of the Jewish race under Esther. Promoted as Queen, Adonai placed Esther in a key position for a specific time. Her act of bravery in going before the King uncalled and requesting he come to a dinner she was having, in which she begged for the lives of the Jews, brought about not only the death of Haman, but also the salvation of the Jews. It is this same truth that we find relating to us at this holiday as Yom Kippur celebrates our deliverance and salvation for which Yeshua sacrificed Himself on the cross, delivering us from the hands on our enemy.
It is in Leviticus 17:11 we read that the blood of the sacrifice paved the way for our atonement. The verse reads, “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” Without this price paid or atonement made, our sin would continue to separate us from Adonai. It is because of His love for us that we have been redeemed and given access. It is because of His payment that we have been sought after for unity with Him. It is because of His atonement – His at one ment, that we are able to have relationship with Him.
The message within all the Torah is simple – Adonai is holy and we also must live our lives to reflect His holiness. As such we read of the things that are clean, blessed, and right in contrast to those that are dirty, cursed, and sinful. We are to be holy as He is holy. But we are human and prone to sin. Adonai knew this would be a fact for we have freewill. Yet He did not create us and leave us to live without a chance. Rather He made a way for us to be redeemed from the curse. Yeshua HaMashiach is our high priest and has offered a true atonement for our sin. He has paved the way for our at one ment, let us then come before Him, confessing our sin and turning from our wrong way and embrace a oneness with Him.
Leviticus 17:8 – 18:21
A PRELUDE TO YOM KIPPUR
"Then Aharon is to cast lots for the two goats, one lot for Adonai and the other for ‘Az’azel.”
Leviticus 16:8
Today we touch on Yom Kippur, the Day of Atonement. This holiday has for a long time standing been considered the most holy day in the Jewish biblical calendar. It is on this day in history that once a year, the High Priest would enter the Holy of Holies and make atonement for the nation. It is a perfect illustration of regeneration for those who follow Adonai's atonement.
In Leviticus 16 we read concerning the ceremony first performed by the children of Isra’el following their great exodus. The ceremony began with two goats. One goat was named the Chatat and would be slain as a blood sacrifice, a symbol of the covering of sins for the people. The second goat was named the Azazel, or Scapegoat, and would be brought before the priest. The priest would lay his hands on the goat's head as the sins of the people were confessed. Whereas the first was slain, the Scapegoat was released into the wilderness as a representation of the sins being removed from the people.
When Yeshua our Messiah died on the cross, He did so for our sin. Yeshua, who knew no sin, became our sacrifice and Scapegoat. As his body was beat and cut, He became our Chatat with His blood being spilled out for us. Yet He also became our Azazel in that He took our sin away from us. It is only because of His sacrifice and forgiveness of our sins that we have the ability to stand in His presence.
The Greek word KAPPARAH means propitiation. In Greek mythology this word was used in showing appeasement to the gods. But this word also means atonement. On the cross, Yeshua was displayed as our kapparah, our sacrifice, the fulfillment of all that is celebrated at Yom Kippur. The atonement has been made and forgiveness was offered.
As time moved forward and the ability to perform animal sacrifices became a lesser approved option, the rabbis of the first century assisted with substitutions that would still portray the original reasons of Yom Kippur. The holiday now consist of the Tefilah (prayer), Teshuvah (repentance), and Tzedakah (charity). So in this time of Yom Kippur we are challenged to do these things as we reflect on forgiveness of others who have offended us and us them, as well as focusing on the forgiveness offered to us from our sin from Yeshua. In the last ten days between Rosh HaShanan and Yom Kippur, known as the Days of Awe, we are to present forgiveness to those we have offended and confess our sins to Adonai. For today, I urge you to reflect on the truth found in the book of Jonah, that if we confess and turn from our sin, God is faithful and just to forgive us as He did the people of Ninevah.
Leviticus 16:1-24
Leviticus 16:25 – 17:7
Leviticus 16:8
Today we touch on Yom Kippur, the Day of Atonement. This holiday has for a long time standing been considered the most holy day in the Jewish biblical calendar. It is on this day in history that once a year, the High Priest would enter the Holy of Holies and make atonement for the nation. It is a perfect illustration of regeneration for those who follow Adonai's atonement.
In Leviticus 16 we read concerning the ceremony first performed by the children of Isra’el following their great exodus. The ceremony began with two goats. One goat was named the Chatat and would be slain as a blood sacrifice, a symbol of the covering of sins for the people. The second goat was named the Azazel, or Scapegoat, and would be brought before the priest. The priest would lay his hands on the goat's head as the sins of the people were confessed. Whereas the first was slain, the Scapegoat was released into the wilderness as a representation of the sins being removed from the people.
When Yeshua our Messiah died on the cross, He did so for our sin. Yeshua, who knew no sin, became our sacrifice and Scapegoat. As his body was beat and cut, He became our Chatat with His blood being spilled out for us. Yet He also became our Azazel in that He took our sin away from us. It is only because of His sacrifice and forgiveness of our sins that we have the ability to stand in His presence.
The Greek word KAPPARAH means propitiation. In Greek mythology this word was used in showing appeasement to the gods. But this word also means atonement. On the cross, Yeshua was displayed as our kapparah, our sacrifice, the fulfillment of all that is celebrated at Yom Kippur. The atonement has been made and forgiveness was offered.
As time moved forward and the ability to perform animal sacrifices became a lesser approved option, the rabbis of the first century assisted with substitutions that would still portray the original reasons of Yom Kippur. The holiday now consist of the Tefilah (prayer), Teshuvah (repentance), and Tzedakah (charity). So in this time of Yom Kippur we are challenged to do these things as we reflect on forgiveness of others who have offended us and us them, as well as focusing on the forgiveness offered to us from our sin from Yeshua. In the last ten days between Rosh HaShanan and Yom Kippur, known as the Days of Awe, we are to present forgiveness to those we have offended and confess our sins to Adonai. For today, I urge you to reflect on the truth found in the book of Jonah, that if we confess and turn from our sin, God is faithful and just to forgive us as He did the people of Ninevah.
Leviticus 16:1-24
Leviticus 16:25 – 17:7
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