the nation of y'ishra'al and the days of unleavened bread 2015
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Zekeniam Y’Ishra’al
Sherut haRitztzuy
(the ministry of reconciliation)
by whom we have now received the
( Atonement)
Reconciliation of the Dvar HaRitztzuy
Let this day be a day of reconciliation and regeneration
Devarim 6:4
Hear, Y’Ishra'al: YHWH is our Aluahiym! YHWH Is One!
Devarim 6:5
And you shall love [long for] ALuaHiYM
with all your heart, and with all your being, and with all your
might. (me'ode)
ב
My Memorial for generation after generation.”
Shemot 3:13-16
This is MY NAME for ever,
Aluahiym of your father’s Abraham, Yitzchak [Isaac], and Ya’aqob
[Jacob], has sent me to you. This is my name forever, and this is my
memorial for generation to generation." and I appeared to Abraham,
to Yitzchak, and to Ya’aqob as hashadday [the almighty]. And my
name,
was not well known (famous) to them.
ב
The ministry of reconciliation
Message of Reconciliation
Torah sh’Bichtav
(Written Torah)
Who hath ears to hear, let him hear?
“Sola Scriptura”
(the Scriptures alone is authoritative for faith)
ב
(in His Name)
[Yah -hoo-Wah]
is the Name of the Creator.
ב
(YâHuWsHúa`) is His Son
[Al-u-heem - ALHYM] means "Mighty Ones“ or "Power"
Means Set-apart, Pure.
(Qodesh) also means "Set-apart"
Raukh (Raukh) is the Ibry (Hebrew) name for His "Presence",
pictured as the Counselor, Helper, and Advocate, the One Who
"proceeds from the Father"
Tehillim 27:5
For in the day of trouble He will keep me secretly in His booth. In
the covering of His Tent He will hide me. On a Rock He raises me up.
is for you too!
Scripture speaks of a secret place where we can simply go, be alone,
be protected, pray,
and hear from
ב YâHuWsHúa.
Knowing there is such a place is a matter of faith. Going back time
and again, that's a matter of building a relationship. You need not
have an advanced degree in any subject, need not have memorized
Scripture from beginning to end, but instead
Be aware the
Of Y’Ishra’al
Has a place for each Jew and Gentile who will open their minds and
hearts to Him.
Mt 6:5-8
When you pray, you shall not be as the role-fakers, for they love to
stand and pray in the synagogues and in the corners of the streets,
that they may be seen by men. Most certainly, I tell you, they have
received their reward. But you, when you pray, enter into your inner
chamber, and having shut your door, pray to your Father Who is in
secret, and your Father Who sees in secret shall reward you openly.
In praying, don’t use vain repetitions, as the Gentiles do; for they
think that they shall be heard for their much speaking. Therefore
don’t be like them, don't you see that your Father knows what things
you need before you ask Him.
The truth in reality is visited in this secret place AND must be
shared by those who will live or else ... they will perish ... in darkness.
It is written
Lu 11:33
“No one, when he has lit a Lamp, puts it in a cellar or under a basket,
but on a stand, that those who come in may see the Light.
Tehillim. 119:105
Your Word is a Lamp to my feet, and a Light (aur) for my path.
The lamp of the body is the eye. Therefore when your eye is good, your whole
body is also full of Light; but when it is evil, your body also is full of
darkness. Therefore see whether the light that is in you isn’t
darkness. If therefore your whole body is full of Light, having no
part dark, it shall be wholly full of Light, as when the Lamp with its
bright shining gives you Light.”
ב
With this in mind, heart soul and strength let us study together in
the Raukh
And now brothers and sisters
Come out of the secret place bearing light!
Who see it from afar? The Secret Place, here, shines a bit of light
so many can see from afar. The topics we have chosen are addressed
to Jew and Gentile together. We do this because that is what the
Bible does. This opens the window to make more sense of what
Scripture tells us!
In the secret place is plain language, something simple to read. This
is a mere starting place for deeper consideration.
If the Raukh of
has moved your Raukh to seek out his word
www.slideshare.net/Keiyah
Before the study I wish to point out that only the WORD is the
TRUTH, be it days, months, years, hence the calendar is “sola
Scriptura” based.
http://www.slideshare.net/keiYAH/the-scriptual-calander-2015-
updated
Dan_7:25
And it shall speak words opposing the Most High, and it will
wear down the pure ones of the Most High Ones, and it will try to
change set times (Festivals) and Law, (Lawlessness) and they shall be
granted into its hand for a time and times and half of a time.
And then I will profess to them,
‘Never did I acknowledge you: even if you are on My lap and do not do
the will of My Father Who is in heaven, out of My lap will I cast you
away! Depart from Me, all ye workers of Lawlessness!’
So that in them is fulfilled the prediction of Yshá`Yâhuw, which
says: “You shall surely hear, but you shall not understand; and you
shall surely see, but you shall not perceive! For the heart of this
people has grown thick, and they do hardly hear with the ears, and
they have shut their eyes, lest they should see with their eyes, and
with their ears they should hear, and their heart should understand,
and they should return to Me and I should cure them.
The Hebrew Bible is fully aware of that. Deuteronomy declares the
worship of sun, moon,
and stars as allotted by
that is to all the other peoples
Dev 4:19.
And lest thou lift up thine eyes unto Shomayim, and when thou seest
the
Shemesh, and the yarei'ach, and the kokhavim, even all the tz’va
HaShomayim, shouldest be driven to hishtachaveh (bow down,
worship) them, and serve them which Hashem Aloheicha hath divided
unto kol HaGoyim under kol HaShomayim.
Duet 4:19
"or lest you lift up your eyes to the heavens and see the sun, the
moon, the stars, and all the armies of heaven, you should be
impelled to bow down to them or enslave yourselves to these
[things] that
has apportioned to all the nations under the whole heaven;
Anyone can see the heavenly bodies, but we have heard from
There is no “hard copy” of Him! People want something they can
identify with, which is what makes the “god-man” concept so
attractive, because it makes them think they can be gods too. We
can only understand what
Allows us to know about Himself, and we cannot control what we
cannot comprehend. Apportioned: divided, assigned, distributed;
Aramaic, "designated to serve". I.e., He gave them to all the nations
and they are common (contrast v. 20).
But none of them is to be identified specifically with
Dev 4:20
But Hashem hath taken you, and brought you forth
Out of the iron furnace, even out of Mitzrayim, to be unto Him an
Am Nachalah (a people of inheritance), as ye are yom hazeh.
Deut 4:20.
"But
has selected you, and brought you out from the crucible of iron--
from Egypt--to become His own--for the purpose of being a people
[that are His own] prized possession, just as [is the case] today."
Any wood placed into a furnace for smelting iron would be
consumed immediately. Egypt completely used them up, while feeding
them—like pack animals. Even the products forged of iron there—
chariots—were used to kill them. Now they were going to a place
that would serve them rather than consuming them. Nothing in the
Tabernacle was made of iron;
Had no use for it at this point. Prized possession: How awesome!
Why throw away such a rare privilege and settle for something that
the nations all stoop to--nations that He considered a mere drop in
the bucket in comparison
Yeshayah40:15?
Surely the Goyim are like a drop in a bucket, and are accounted as
dust of the scales; surely He taketh up the iyim (islands) like fine
dust.
Isa 40:15
See, nations are as a drop in a bucket, and are reckoned as dust on
the balance. See, He lifts up isles as fine dust.
Today we see the illegitimate worship of these celestial bodies,
within those who claim to WORSHIP
How many more times will Y’Ishra’al turned to
HIS CREATION and not their CREATOR
Melachim Bais 23:5,
And he did away with hakemarim (the idol priests), whom the
Melachim of YahuwDah had ordained to burn ketoret in the high
places in the towns of YahuwDah, and in the places around
Yerushalayim; them also that
Burned ketoret unto Ba'al, to the shemesh, and to the yarei'ach, and
to the mazalot (constellations) and to all the Tzeva HaShomayim.
2 kgs 23:5
And he put down the black-robed priests whom the sovereigns of
YahuwDah had appointed to burn incense on the high places in the
cities of YahuwDah and in the places all around Yerushalayim, and
those who burned incense to Baʽal, to the sun, and to the moon, and
to the constellations, and to all the host of the heavens
Melachim Bais 23:11
And he took away the susim that the Melachim of YahuwDah had
dedicated to the shemesh, at the entrance of the Beis Hashem, by
the chamber of Natan-Melech the saris, which was in the colonnades,
and set eish to merkevot
Hashemesh.
2 Ki 23:11
And he did away with the horses that the sovereigns of YahuwDah
had given to the sun, at the entrance to the House of
By the room of Nathan-Melek ̱ the eunuch, that were in the court.
And he burned the chariots of the sun with fire.
Yirmeyah 8:2
And they shall spread them out before the shemesh, and the
yarei'ach, and all the tz'va haShomayim, whom they have loved, and
whom they have served, and after whom they have walked, and whom
they have consulted, and whom they have worshiped; they shall not
be gathered up, nor be buried in a kever; they shall be like domen
upon the surface of ha'Âthâ´m ah.
Yirmeyah 8:2 ;( modern version)
And shall spread them before the sun and the moon and all the host
of the heavens, which they have loved and which they have served
and after which they have walked, which they have sought, and to
which they have bowed themselves. They shall not be gathered nor
buried; they shall be for dung on the face of the earth.
And He brought me into the khatzer Beis Hashem hapenimit [i.e., the
Court of the Kohanim], and, hinnei, at the petach (entrance) of the
Heikhal Hashem, between the Ulam and the Mizbe'ach, were about
five and twenty ish, with their backs toward the Heikhal Hashem,
and their faces toward the east; and they bowing down toward the
east worshiping the sun.
Ezek 8:16
And He brought me into the inner court of the
House of
And there, at the door of the
Hĕk ̱al of
Between the porch and the altar, were about twenty-five men with
their backs toward the
Hĕk ̱al of
And their faces toward the east, and they were bowing themselves
eastward to the sun.
Yet in the creation story these celestial elements are simply taken
as creatures like any others
Any word Highlighted is a point to ponder the treasure hidden in
scripture
Thurs-wed
* April 2nd-8th April
Feast of Unleavened Bread
*Begins Previous evening
Ka'asher asah bayom hazeh tzivah Yahuwah la'asot
lechaper aleychem
The Place for SIN is in the BIN
As he hath done this day, so
Hath commanded to do [all seven days], to make an atonement for
you.
Why the putting away of sin is so important
Woe to you who lay the foundation of fraud and deceit [false
anointed], and who provoke the rebellion upon the earth, for by it
you shall be consumed.
For it is WRITTEN in HIS WORD
1 Corinthians 3:16
Don’t you know that you are a Dwelling Place Of?
and that
Raukh lives in you
1Co_3:9,
For we are
fellow-workers,
ye are
Cultivated field,
The House-edifice of the mighty One
And that the Raukh of
Next to the love of
ב Indwelling in our nature, we may wonder at the love of the Raukh
HaQodesh that will dwell in our souls. Let our care be to wash the
pavement of this temple with our tears, to sweep it by repentance,
to beautify it with Sacredness, to Perfume it with prayers,
To deck it with humility, to hang it with sincerity.;
Escape Bâvél’s yoke;
Don’t bind yourself to unbeliever assemblies
Ivríym 10: 25
Yet not deserting our own congregation, just as some men
accustom; instead imploring them, yet by so much more, as ye see
that Day drawing near,
The Aramaic has here “Yoma” which could be a common
euphemism for “Yom Kippuríym” the Day of Atonement which is the
topic here. This is more evidence that the Day of
Shall come on a Day of Atonement, the 10th day of the 7th month.
2 Qorinthíym 6:14.
Do not be differently yoked to unbelievers; for what participation
does justification have with lawlessness?
And what partnership does light have with darkness?
2 Qorinthíym 6:15.
And what harmony does the Anointed have with Bliyyá`al
(worthlessness) ?
Or what share for a believer is with an unbeliever?
2 Qorinthíym 6:16.
And what accord does the temple building of
Have with worshipped images?
Deuteronomy 32: 16
They provoked him to jealousy with alien [thing]s; with disgusting
things they provoked him to anger.
Hirsch: "They made Him feel His rights had been violated."
Disgusting things: idols and the lewd and often homosexual rights
that accompanied many of them. Since we misused His gifts, we
would lose them.
Deuteronomy 32: 17. "
They slaughtered [sacrifices] to devastators instead of to Aluah; to
Aluahiym that they were not acquainted with--new ones that had
[only] come lately, about whom your fathers never trembled.
Devastators: Things that destroy rather than creating and renewing.
All they do is use you up. These were the modern ones—those just
invented, newcomers with no solid history, no testing or proving, no
history, and therefore no real existence. These were not even the
ones the earth was divided unto (if we take v. 8 as referring to “sons
of Aluahiym”), but puny ones pretending to have some kind of
authority. But our ancestors had not seen demons as a threat. Did a
later generation see that these Aluahiym were also undefeated, yet
fail to recognize that this was only because they had never been
tested in battle? The fact that we were never acquainted with them
is the litmus test: Did our fathers know this one as Aluahiym? If
the answer is “no”, worship of him is foreign and forbidden.
Avraham never knew Fate, Fortune, or Destiny, so do not honor
them. Neither he nor Ya’aqóv nor Moshe nor David nor Aliyahu ever
recognized a man as Aluahiym, so neither should we.
Deuteronomy 32: 18.
"You are neglecting the Rock that gave you birth, and have let the
Äl who waited anxiously for you and writhed in anguish to bear you
fade from your memory!
For ye are the temple building of ’Äl-Châ´y
the Living mighty One)
just as
said:
“And My dwelling place will be among them… and I will walk in your
midst
Leviticus 26: 12
"‘And I will [always] walk among you and be your Aluahiym, and you
will be My people.
Walk among you: like in the Garden of Eden! If we obey Him, we
will see the Kingdom come on earth, not in Heaven, as if He had
made some mistake in creating the earth and had to take us
somewhere else instead. If we do things rightly, He is the one
Coming to camp among us. Heaven thus comes to earth. So why
would anyone want to go to Heaven?
To get away from
A nation that did obey Him and thus come to know Him
intimately would be an oasis of peace, freedom, and amid the
"normal" patterns of this fallen age.
And I will be their ’Aluahiym (mighty Ones) and they, they shall be
My people.”
YirmYâ´huw 32: 38,
“‘And they will become My people, and I will come to serve as an
Aluahiym to them,
Ychezqa’l´’l 37: 27
“‘“When My dwelling-place is over them, I will serve as an Aluahiym
for them, and they will serve as a people for Me.
Over them: meaning that they will be inside the tent—or that He will
have a permanent sign of His presence above them, possibly the
pillar of cloud and fire that stood over the tabernacle in times of
antiquity.
2 Qorinthíym 6:17.
Wherefore:
“Come out from the midst of them and be separated,”
said
“and do not touch an unclean thing,”
Numbers 16: 20-
"Then this is what will take place: the rod belonging to the man
whom I select will blossom; that way I will cause the [obstinate]
Complaints of the descendants of Y’Ishra’al (which they are making
against you) to subside from [before] Me."
is tired of their complaining, and though they are grumbling against
Moshe, He takes it personally, and wants to put and end to the
whining, whispering, and rebellion once and for all by an unmistakable
sign so they would have no room left to argue.
does not choose the one with the most degrees from a seminary, who
has written the most books, or who has the best fund-raising skills,
but one whose leadership blossoms in light of these witnesses to
Covenant, provision, and testing. Those who despise His choice will
end up regretting it.
Numbers 16: 21.
So Moshe told the descendants of Y’Ishra’al, and every [one of]
their
[Tribal] chiefs each brought him a rod--one rod per ruler, for the
household of their father: twelve rods, with the rod of Aharon
among their rods.
Twelve rods: Since Levi is represented, there would only have been
one rod for the House of Yosef, and it was in the possession of
Menasheh.
Numbers 16:22.
Then Moshe placed the rods in front of
in the Tent of the Testimony.
Numbers 16:23.
And, sure enough, the next day when Moshe went into the Tent of
the Testimony, lo and behold, Aharon's rod had [not only] sprouted,
[but also] put forth buds, produced blossoms, and yielded ripe
almonds!
A stick that might have been severed from the tree hundreds of
years before now has not just buds, not just blooms, but fruit! And
all in one night! This was more than He said would take place. But
this is the key: the leadership of Aharon produced fruit, while the
others did not. This is how we measure one another as leaders. “A
tree is known by its fruit”. This rod was the branch of an almond
tree, the first tree to bloom in the spring in the Middle East,
Sometimes even before the last snow. It is watched (YirmeYahuw
1:11-12), for its flowers alerted the nation that it was time to plant
barley. The next full moon might be the time to celebrate Passover,
if the barley was in the Aviv stage by then. The new festival year
would begin. This type of rod was very specifically chosen by Y
to remind them to be watchful and not lapse into easier,
more comfortable ways of thinking which come more naturally, or we
will not be in the place we need to be at the right time. Almonds
are edible at two different times--when they are tender and green,
and when they finally dry out, being inedible between those times.
The tree (or stick) that was “dead” is alive again.
Almonds are part of the menorah in the tabernacle as well, so they
are doubly the sign of priestly authority. This was the same rod
Moshe had turned into a serpent, and used to part the sea, bring
water from the rock, and defeat Amaleq. But it did not come to
life until it had Aharon's name engraved on it and was set in the
right place.
is restoring the tribe of Levi, because only they can build the next
altar as well.
Numbers 16: 24.
So Moshe brought all the rods out from before
Toward all the sons of Y’Ishra’al, and they saw it. So each took up
his rod.
Saw it: also means "took it into consideration". Took up his rod:
They passed the test this time. The point had been proven, and they
no longer disputed it. But it also means each recognized his sphere
of responsibility and no longer tried to go beyond it. He took up the
burden of the well-being of whomever he was in charge of.
Maybe they were not of the caliber of Moshe and Aharon, but that
did not mean they were not responsible to lead where they did have
authority, and knew their limits. They recognized that this was a
big enough job, and chose to be faithful in it, and no one was killed
here.
Numbers 16: 25.
Then
Told Moshe, "Put Aharon's rod back in front of the
Testimony to be preserved as a warning to the sons of rebellion, to
bring their complaints to an end from [being] upon Me, so they will
not die."
was tired of killing Y’Ishra’al’ites. Now if someone grumbled, all
Moshe would have to do was bring out Aharon’s rod
as a reminder of his authority and ask if they really wanted to argue
with the sign
had given. When their fruit surpassed
Aharon’s, they might have something worth saying! Until it did, if
they did not stay quiet, they would feel the rod! This was not so
much to commemorate the miracle as to preclude further deaths of
the same sort as Qorakh’s. They would be reminded of this rod
when they went to cover the ark, as this was their responsibility –
3:30-31; 4:4-6), but they could survive if they did not give
expression to the rebellion that was latent within them. But each
new generation that did not see this event still had to understand
authority and proper order so that they would not again fall into
chaos, so they have to be taught what it is about.
Numbers 16: 26.
So Moshe did so; he did [it] just as
had ordered him.
Numbers 16: 27.
But the descendants of Y’Ishra’al told Moshe, "We're about to
perish! We're being exterminated, and every one of us has given up
[hope]!
Nearly 15,000 had died already.
Numbers 16: 28
. "Whoever comes near--who approaches the Dwelling Place--is put
to death! What if we are completely consumed to [the point of]
extinction?
I.e., “What if this continues until every last one of us is gone?” But
this is a breakthrough. It means that they finally recognize that
they are guilty and that their actions have consequences—that if
They get what they really deserve, they are in big trouble. This
puts all their petty reasons for complaining into perspective as a
deterrent to further foolishness. They aren’t dying of starvation as
They imagined they would, but they think it is the end of the world
when they find out they are not going to get what they wanted; no
one got an extra cut, and no one got Moshe or Aharon to step
down. But this is simply the way of an immature child. If we wait
to embrace another’s authority until we understand the matter
fully, someone will get hurt again. The only way they will ever
understand the proper order is to walk in it.
Yshá`Yâhuw 52: 11
Turn away! Leave! Get out of there! Don't touch anything ritually
impure! Get out from her midst; purify yourselves, you who bear
vessels!
There are three steps to our redemption: repenting, coming out,
and then “taking the Egypt out of ourselves”. It was Y’Ishra’al
outcry of dissatisfaction with Egypt that led
to begin to act.
Anything ritually impure: the dead bodies, or “the unclean thing”
in particular: the Abomination of Desolation (Dan. 11:31), which
will have to be removed from the Temple before the Sacred vessels
can be brought back in. Babylon stole
Sacred vessels from the Temple, but was not conquered until she
appropriated
them for her own feast. The Raukh of Babylon has done so again,
and there will come a “last straw” for it as well. From her midst:
from between the halves of the divided animals, that is, out of any
covenant with Babylon. Too many vessels that are prepared for His
Temple have been filled with pride instead and become useless to
Him. We need to remove the contents of the vessels that are in His
way so that He can fill us with what He wishes to use them for.
There is never room in His vessels for our own agendas. In every
other case, this phrase “who carry vessels” refers to armor-bearers
for a king or important military official.
How can we use
Weapons for another army?
Dare we use them to advance the cause of Babylon?
2 Qorinthíym 6:18.
And I will be your Father, and ye shall be My sons and
daughters. „Says Yâ-hwuah Tsvâ’ówth (of Hosts).
1 Kĕpha 2:5
You also, as living stones, are built up as a Raukhual House, to be a
Set-apart priesthood, to offer up Raukhual slaughters, acceptable
to Aluahiym through Yâhuwshúa` haMashiyach.
And ye are being built up upon the foundation of the delegates and
predicators, Yâhuwshúa` the Anointed Himself being the Chief
Cornerstone, Within Whom the whole building is constructed and
grows into a pure Temple-building in Yâ-hwuah. By whom ye also are
being constructed, for a habitation of the mighty Ones by the
Raukh.
WALK IN THE LIGHT CASTING OFF THE DARKNESS
1 Kĕpha 2:9
But you are a "chosen race",
Debarim 7:6;
Because you are a people set apart to your Aluahiym; you are the
nation
your Aluahiym has chosen to be an especially valued treasure out of
all the nations that are on the face of the earth.
The "you" here is singular; He sees us as one man. Especially
valued treasure: Hirsch, “belonging exclusively to Himself".
Compare
Exodus 19:5;
'So now, as you hear, if you will [really] listen within My voice, and
keep My covenant, you will become to Me a uniquely valued [and
Guarded] treasure above all of the [other] peoples--because all of
the earth is Mine--
Hear, listen, keep: to leave out any of these will keep us from
receiving the fullness of the gift He wants to give us through His
instruction (Torah). Listen within: or “listen into"--hear the depths
of what I am saying behind the words, the Raukh that lies behind
the letter. Rashi said this means that if we hear and obey once, we
will be able to keep hearing and improve in our obedience. If a
student will not listen to his teacher, how will he ever heard
voice? A uniquely valued treasure: literally, sealed up and hidden
away. Others may see us as imprisoned in His box, "having to" do
things not required of them, losing our rights, or being "under" the
Law. But it implies being guarded to the degree that Fort Knox or a
top-secret military installation is. When everything else gets stolen
(and it will), Y’Ishra’al will not, because it is locked away in His
"harem" (which in Semitic languages really has a positive meaning of
being specially set apart). Everyone belongs to
our
but Y’Ishra’al will be special to Him—on the condition that we put
into the relationships what we are supposed to; it is not a one-sided
promise. Do what He says, and you will be glad you did. Guard the
covenant carefully, and He will show us, but we must be the first to
act, because we are the less trustworthy party.
Deut. 14:2
Because you are a people set apart unto
your Aluahiym.
Moreover,
has selected you to be a people for Himself, especially treasured
above all nations that are on the earth.
He does not want His children to do anything in a common way or live
an "unexamined life". We do not want to settle for just
being His people when we can be His special treasure! Now Moshe
is speaking of
more as a Husband than as a Father. Being a special treasure means
that others will be excluded—an unpopular fact today. Who?
Anyone who does these pagan things. Y’Ishra’al
has already been set apart, but our job is to separate ourselves unto
Y’Ishra’al so we can actually be a part of that calling. It does not
matter who your parents were; “whosoever will may come”. But
come you must. It will not come about by magic; we have to
Immerse ourselves in His Word to so it becomes engrained in us.
These awesome positions also bring with them much responsibility.
You cannot set yourself apart to
without giving yourself away to the rest of Y’Ishra’al. The promise
is to a people, not to individuals as such.
and
26:18;
Has also declared you this day to be His particular treasure of a
people, as He had promised you, and [told you] to
Keep His commandments,
Particular treasure: has the connotation of being a special jewel
locked or securely hidden away from everyone else. This
emphasizes the Sacredness for which He had designed this
"uncommon" people, who are not to be considered just another of
the nations. Kĕpha calls us living stones that are precious to
But the whole people is the treasure. We keep His commandments
not just for our own sake, but for the benefit of all
Y’Ishra’al.
Malakhi 3:17
And
[the Master] of Armies says, “They will belong to
Me for the day when I will prepare My specially-treasured
possession, and I will have compassion on them as a man has
Compassion on his son who works for him [like a servant].
Have compassion: could mean to take pity or spare, but here the
“passion” aspect of compassion (the strong feeling) is emphasized.
Those who give their treasures to the storehouse of His people will
themselves become the treasure!
Malakhi 3:18
“When you come back, you will see [a distinction] between what is
right and what is wrong, and between those who serve
and those who do not serve Him.
What is right and what is wrong: or, the righteous and the wicked.
In Contrast too
Malakhi 3:14
“You have said, ‘Serving Aluahiym is worthless!’ and, ‘what benefit do
we [receive] for having guarded what He wants guarded and for
having walked mournfully from the presence of
[the Master] of Armies?
Built up: or, established, made permanent.
They have tested the limits to see how far they could go. His long-
lasting mercy makes them think they will get away with these things
forever.
Rom. 2:4
Or do you despise the riches of His kindness and forbearance and
long-suffering, ignoring that the kindness of
leads you unto repentance?
We each have our own ways of doing this. Christians claim all is
forgiven and the Torah is obsolete. The rabbis think
has abdicated His authority and left it in their hands (according to
the Talmud). Modern Yahuwdah sees the miracles
has done to protect them, and chalks it up to the superiority of
their armed forces.
Malakhi 3:15.
To the point that we now call the insolent “progressive”! Not only are
those who deal wickedly built up; they have even put
to the test and gotten away with it!’
As we stop Raukhualizing everything and come back to the literal,
physical commands as well as what they symbolize, the distinction is
quite simply defined: serving
vs. serving self.
Others may be allowed to slide with such practices—elsewhere in
the world—for a time, but not you, and not here in My Land! You
must be kept cleaner than the rest, polished better than others,
and not exposed to filth like some other vessels He had made.
“Many are called—but few are chosen”, for only those who go the
distance can be
Special treasure.
Tehillim 33:12
Officiating as priests of the Kingdom,
YashaYahuw 66:20-21
"Then they will bring all of your brothers out of all the nations [as] a
tribute to
on the horses and in the chariot or in
covered wagons or on mules or on dromedaries [up] onto My
Sacred Mountain, Yerushalayim," says
"just as the sons of Y’Ishra’al bring the grain offering to the House
of
in a ritually pure vessel.
They: the fore-runners who go back and bring others, or those
among the nations who have been ordered to do so. Tribute: the
same word as grain offering later in the verse. They will all become
"one bread" (1 Cor. 10:17), being brothers, and therefore all
descendants of the House of Y’Ishra’al. On dromedaries: or, with
whirling dances--possibly a better reading, since they are likened to
pure vessels, but dromedaries (a type of camel) are not clean
beasts, nor are horses or mules; the Aramaic substitutes "songs" for
dromedaries. "Horses" actually means, at root, swift things
(alternately meaning swallows, which are swift birds), and "mules" ,
separated or divided things. Wagons: Aramaic, ewes.
YashaYahuw 66:21.
"And I will even select some of them to be priests and as Levites,"
says
Levites were once substituted for the firstborn of other families of
Y’Ishra’al, so if the firstborn are better qualified to serve, having
studied more intently and demonstrated their love for
they may be restored to that right. This probably correlates with
the144, 000 (12,000 from each tribe of Y’Ishra’al, except that Dan
is replaced by the double-portion of Yoseyf, Rev. 7).
A Set-apart people, a people for Aluahiym own possession, that you
may proclaim the excellence of Him Who called you out of darkness
into His marvelous Light!
Romans 12:1
Therefore I urge you, brothers, by the mercies of
to present your bodies a living slaughter, Kodesh, acceptable to
which is your reasonable worship.
Exodus 19:5-6
So now, as you hear, if you will really listen to (within) My Voice, and
keep My covenant, then you will become to Me a uniquely
Valued and guarded treasure above all of the other peoples; because
all the earth is Mine; and you shall become for Me a kingdom of
priests, and a separated nation.’ These are the words which you shall
speak to the children of Y’Ishra'al.”
Proposal of
Clearly the calling to the priesthood is the calling of all Y’Ishra’al.
As priests, the children of Y’Ishra’al would become the
intermediaries, intercessors, and Torah teachers for the rest of
the world.
By keeping the Torah
Y’Ishra’al would embody the image of
in the world. To this end,
Y’Ishra’al is chosen not for privilege, but for responsibility. As a
kingdom of cohanim, Y’Ishra’al would be the
Inspiration, example, and living Torah to the nations of the world;
Therefore, it is of the utmost importance that we, as the children
of Y’Ishra’al, understand what is contained in the book of the
cohanim.
We should understand that as the children of Y’Ishra’al are the
embodiment of
to the world;
the cohanim,
Aaron and his sons, are the personification of
for the children of Y’Ishra’al.
As Aaron (the Priest Gadol), his sons (the cohanim), and the
Levites carry out their unique calling within the community of
Y’Ishra’al, they represent a microcosm of what we are to become.
The revelations given to them are also for us; consequentially, they
should be studied carefully.
Leviticus 1:1
And
Called unto Moshe, and spake unto him out of the tabernacle of the
Congregation, saying, Speak unto the children of Y’Ishra’al, and say
unto them…”
And
spake unto Moshe, saying, Command Aaron and his sons, saying…”
Leviticus 6:8
. "‘And he shall take from it his handful of the flour of the grain
offering, its oil, and all the frankincense that is on the grain
Offering, and he shall cause it to go up in smoke upon the altar--a
soothing aroma as its memorial [portion] for
Handful: Literally, closed fistful. It was a precise measure, not
overly generous like a storekeeper might give, but exact like a
Pharmacist would measure, because too much can "kill you"
(Obscure the symbolism)
as easily as too little could. This gift is an expression of our heart,
and
"breathes it in".
Mystically at least, Eden is directly above the Temple Mount, and
the fire
carries it upward. Memorial: it both reminds the giver that in
reality all that he has belongs to
and it "reminds"
of His covenant with Y’Ishra’al.
Leviticus 6:9.
"‘Then Aharon and his sons may eat the rest. It must be eaten
without leaven in a set-apart place; they shall eat it in the courtyard
of the Tent of Appointment.
When someone turns oneself over in repentance (as portrayed by the
animal he brings),
receives a reminder, but the rest of what he brings belongs to the
priest. This is a lot of meat.
Servants are rewarded for their dedication and example by being
provided with the best of the food. They bring the blood, and they
receive the body in exchange. The one who offers the blood
has the right to the body it came from, like Yahshua who offered up
not just himself but our lives as well, since he is the one who taught
us. We therefore belong to him as well as to
(Yochanan 17)
Because of his example and his intervention, we who were exiled
from Y’Ishra’al have also begun to turn ourselves over to
This Torah command gives him authority to claim us. A set-apart
place: When the "Sacred Place" (the first room within the
tabernacle) is referred to, it is normally only called
"HaQodesh"—the Sacred. Here, the actual word for "place"
(Maqom) is present in the Hebrew text. This distinguishes it from
HaQodesh proper as meaning any part of the sacred precinct around
the sanctuary.
While the words of our Torah portion are specifically addressed to
Aaron and his sons, we must remember that what they are
commanded to do serves as our example. By understanding the
Instructions to Aaron and his sons, we too learn how to fulfill our
Calling to be a kingdom of a priests unto the world. Let us therefore
turn our attention to the teachings of
as given to our mentors.
Given that our Torah portion is specifically addressed to the
cohanim, it should not surprise us that it begins with a teaching
about the burnt offering, the altar, and its fire.. When
instructed Moshe to address the children of Y’Ishra’al, He told
Moshe to simply “speak” to the children of Y’Ishra’al. However, when
addressing Aaron and his sons, the Priest Gadol and the cohanim,
Instructs Moshe to “command” them. Some might think that since
the Priest Gadol and the cohanim are to be the Raukhual beacons for
the children of Y’Ishra’al, it would not be necessary to
Address them with the more forceful act of commanding them. On
the other hand, one might assume that since the children of
Y’Ishra’al are not held to the same Raukhual standards, they would
need the stricter language of a “command” to bolster their
obedience.
Instead, we see the opposite. The Talmud explains this peculiar use
of language in direct connection with the teaching of the whole
burnt offering. The Talmud teaches that because the cohanim
receive no portion or benefit from this particular offering, for it all
ascends in smoke,
Future generations may become less enthusiastic about this offering
in favor of those offerings which designate a portion for
the cohanim and their households. It is therefore taught that
added the weight of commandment to the burnt offering to keep it
from falling to neglect.
We may also be somewhat surprised that while the position of
Priest is one of the highest in all of Y’Ishra’al, the portion begins not
with the lofty services of the Priest Gadol in all of his pomp, but
instead with the mundane task of removing the ashes from the
altar. Within this simple action there is a great teaching about how
we are to carry out this special calling. Humility is always the proper
attitude of service.
בYâhuwshúa`,
our Priest Gadol, has invited us to learn this necessary attitude
from him.
Matthew 11:28-29
“Come unto me, all ye that labor and are heavy laden, and I will give
you rest. Take my yoke upon you; and learn of me; for I am meek and
lowly in heart.”
We see this message of humility further emphasized in the changing
of garments required in the process of fulfilling this function.
Leviticus 6:10
‘It must not be baked with leaven. I have appointed it as their
portion [to be taken] out of my offerings by fire. It is most sacred,
just like the sin offering and guilt offering.
Leviticus 6:11.
“‘Any male among the sons of Aharon may eat it--[as] a never ending
statute throughout your generations--from
Offerings by fire.
Anything that touches them will become set apart.'"
This simply means that any other offering that, while being
carried or when on the altar, is inadvertently bumped against the
ascending offering, which may be eaten only by the priesthood,
takes on the same level of sanctity as the ascending offering. That
is, no one but the priests may eat of it, whereas, had it not touched
the ascending offering, the offerer would have been permitted to
eat part of it.
“And the priest shall put on his linen garment, and his linen breeches
shall he put upon his flesh, and take up the ashes which the fire
hath consumed with the burnt offering on the altar, and he
shall put them beside the altar. And he shall put off his garments,
and put on other garments, and carry forth the ashes without the
camp unto a clean place.”
It may seem peculiar to many believers that doing such a mundane
task would require us to put on our good, priestly garments, yet
doing so will reveal our great respect for
and His altar.
It is our way of showing
that even this mundane service is a great honor for us.
As the Tehillimist wrote,
Tehillim 84:10
“For a day in thy courts is better than a thousand. I had rather be a
door keeper in the house of my Aluahiym, than to dwell in the
tents of wickedness.”
Indeed, no matter how mundane the task, to be chosen by
for such a service is a great honor.
Again the Tehillimist wrote,
Tehillim 65:4
“Blessed is the man whom thou choosest, and causest to approach
unto thee, that he may dwell in thy courts: we shall be satisfied with
the goodness of thy house, even of thy Sacred Temple.”
We should also realize, however, that this honor of being chosen
for responsibility is a gift of grace and not a cause for arrogance. It
is for this reason that the Torah demands that we put on our good,
priestly garments when we approach
and His altar, but
that we put on other, humbler garments when we go out among
the people with the ashes. By keeping our priestly garments for
we are assured that we are indeed seeking to honor the Sacred One
by our actions and not rob Aluahiym by stealing His glory for
ourselves. It was in this same Raukh that
בYâhuwshúa`
taught, saying,
Matthew 6:1-4
“Take heed that ye do not your alms before men, to be seen of
them: otherwise ye have no reward of your Father which is in
heaven. Therefore when thou doest thine alms, do not sound a
trumpet before thee, as the hypocrites do in the synagogues and in
the streets, that they may have glory of men. Verily I say unto you,
they have their reward. But when thou doest alms, let not thy left
hand know what thy right hand doeth: than thine alms may be in
secret: and thy Father which seeth in secret Himself shall reward
thee openly.”
The teaching of the ashes reveals to us another important lesson.
The ashes are the residue of the evening tamid offering that
burned on the altar all night. These ashes belong to yesterday’s
offering; thus before bringing our new offering, we must first
remove the residue of yesterday’s labors. Rabbi Samson Raphael
Hirsch eloquently teaches:
“While the ‘taking up’ of the ashes is meant to introduce the new
day’s service in terms of what was accomplished on the preceding
day, as a permanent reminder of these past accomplishments the
removal of the ashes from the camp conveys the thought that, at
the same time, the Jewish nation must begin its task anew each day.
The start of every new day summons us to set out upon our task
with full, renewed devotion, as if we had never accomplished
anything before. The memory of yesterday’s accomplishments must
not detract from the energy with which we must do our duty
today. Thoughts of what has already been accomplished can spell
death to what has yet to be done. Woe to him who rests upon his
laurels in smug complacency; who does not begin the work of each
new day with new, complete devotion as if it were the very first day
of his life’s work.”
The prophet Ychezqa’l likewise reminds us not to rest our hope
upon yesterday’s righteousness.
Ychezqa’l 18:21-22.
“Then [again], if the wicked will turn back from all the sins that he
has done, and guard all My prescribed customs, and carry out
justice and righteousness, [then] indeed he will live; he will not die.“
Any of his rebellions that he has perpetrated will not be brought to
remembrance for him; by his righteousness that he has done, he will
survive.
Ychezqa’l 18:24
“But if the righteous turns back from his righteousness and does
injustice [and] acts in accordance with all the disgusting things the
wicked do, will he survive? None of his righteousness that he has
done will be brought to remembrance because of the betrayal by
which he has acted treacherously and for the sin that he has sinned;
in them he will die.
This is a sobering thought indeed. Consider even Paul, who said he
could be “put on the shelf” after all his righteous
Accomplishments. (1 Cor. 9:27) Many who are considered righteous
by Christian standards are still doing many of the things that
condemns in this chapter. The “bar” has been raised as we recognize
that we are meant to be more than just “saved” by the
skin of our teeth, but righteous according to the Torah’s standards.
We should realize that our relationship with
is eternally in the present. We cannot rely upon yesterday’s
efforts; we must live and walk before
today.
Along with the command to remove the smothering ashes of
yesterday’s offerings are two other commands; one positive and
one negative. After removing the ashes from the altar, the cohanim
are commanded to keep the fire burning. This is the positive
Commandment to tend and feed the fire that it may continue upon
the altar of
. The counterpart of this commandment, stated in the negative, is to
not put the fire out. This is a Prohibition against doing anything
that should cause the fire to cease or be extinguished. It is
apparent that hidden within these Commandments is much more
than just a simple, literal meaning.
Declared through the prophet YirmeYahuw,
“Is not My word like as a fire?”
The Sacred One also spoke to YirmeYahuw,
“Behold, I will make My words in thy mouth fire…”
When YirmeYahuw refused to speak the word, he finally conceded,
“But His word was in mine heart as a burning fire…”
Moshe also compared the Torah to a fiery law when he said,
“From His right hand went a fiery law for them. The
Tehillimist likewise wrote, “
There went up a smoke out of His nostrils and fire out of His
mouth devoured: coals were kindled by it.”
We should recall that when the Raukh HaQodesh fell upon the
Talmidim of
ב on the day of Pentecost, it was described
as
“tongues of fire.
Yâhuwchânâ´n the Immerser declared of the Messiah,
Indeed I immerse you in water unto repentance; but the One
coming after me is mightier than I, Whose sandals I am not fit to
carry: and He will immerse you into the Fire of the Raukh of the
Pure One,
Of himself,
בYâhuwshúa` declared,
“I am come to send fire on the earth; and what will I, if it be
already kindled?”
Clearly in all of these passages the fire is a symbol of the living
Torah. So, in our Torah portion today the cohanim are
commanded to keep the fire, i.e. the Torah, burning. This is the
source of our life and our light. Yâhuwchânâ´n wrote of this living
Torah in the prologue to his gospel:
Within the First was the Word, and the Word was before the Power
(’Äl), and
was the Word.
his One (the Word) was within the First before the Power (’Äl).All
things through Him were
Caused to exist, and separately of Him, not even one thing that has
come into existence did come into existence. Within Him was Life,
and the Life was the Light of the sons of ’Âthâ´m .And the Light
shines within the darkness, yet the darkness did not grasp it. The
Miltha/Word/Torah was made flesh (thru Yâhuwshúa` - "a body you
have prepared for me"), and dwelt (sukkot) among us , and we
Closely inspected His Qabod - the Radiant Shining - as THE ONE
(the Unique and Only-Begotten)Who is from the Father, overflowing
with empowering favor and truth.
Tehillim 40:6-7
Slaughter and offering You didn’t desire. But a body You have
prepared for Me. You have not required burnt offering and sin
offering. Then I said, “Behold, I have come. It is written in the
scroll of the Book about Me.
2 Cor. 4:6
For Aluahiym, Who said, "Let there be Light in the darkness," has
made us understand that this Light is the Brightness of the
Splendor (Qabod) of
that is seen in the Face of
ב Yâhuwshúa` the Anointed.
The Tehillimist likewise wrote,
“Thy word is a lamp unto my feet, and a light unto my path.”
This light, lamp, and fire are the living Word being written on the
hearts of the children of Y’Ishra’al by the Sacred Raukh that they
may fulfill their calling to be the embodiment of
upon the earth, a kingdom of priests, and a Sacred nation. The
Eternal One declared through the prophets:
YirmeYahuw 31:33
“But this shall be the covenant that I will make with the house of
Y’Ishra’al; after those days, saith
I will put my Torah in their inward parts, and write it in their
hearts.“
Ychezqa’l 36:27
“And I will put My Raukh within you, and cause you to walk in My
statutes, and ye shall keep My judgments, and do them.”
Thus we witness that when the Sacred Raukh was poured out upon
בTalmidim, they immediately began to teach the
Word. To this end the apostle Shaul warns us not to quench the
Raukh. HaQodesh As a kingdom of Priest, it is our responsibility to
fan the flames of faith and not to quench them. This is true not just
in our own hearts but also in the hearts of those whom we
teach. We must be careful that we do not allow our zeal to blow so
much hot air on the spark of faith in the heart of another that we
would extinguish the flame altogether. We have instead been
instructed by the Torah to place the wood in an orderly fashion; in
other words, we must feed the fire and not smother it. This means
we must be conscious of how much our brother or sister can
consume, and not overwhelm them with more than they can
handle. Again, our goal is not to impress them with our wisdom,
knowledge, or understanding, but to bring them to the altar of
where they too may draw near to the Creator and Sacred One with
a willing offering (korban) from their heart.
It is here at the altar with the heart of another in hand being
raised in love to the Sacred One that we fulfill our calling to be a
valuable part of the kingdom of cohanim.
The rest of our Torah portion is largely dedicated to the
inauguration of Aaron and his sons into the office of Priest. This
process is described in great detail, and takes place over a seven-
day period of time.
This seven-day period of dedication should recall for us the story of
creation. It was in seven days that
Aluahiym created the heavens and the earth. So it is in our portion
that we see that the
purpose of the Priest is to restore the brokenness of creation. It is
during these seven days that the Priests prepare for the service
which will take place on the eighth day. When the Temple, the altar,
and
the priesthood are all functioning, it will be the eighth day, the new
day, the eighth millennium, and we will then realize the revelation
of the new heaven and new earth. Like Shaul, we should realize that
we have been given a ministry of reconciliation. We are to dedicate
ourselves to this ministry of reconciliation and strive to restore the
image of
Aluahiym in this world. It is His light that will
draw the seventy nations to Himself. It is our duty to keep the fire
of the living Torah burning so that the world may see His light and
return to the One who has created them. This is the calling not just
for Aaron and his sons, but for all the children of Y’Ishra’al as a
kingdom of priests.
Be not blind to the truth
And, hinnei, two blind men sitting by the way side, when they
heard that
ב passed by, cried out, saying, Have mercy on us, O Yâ-hwuah,
[thou] Ben David. An
ב` stood still, and called them, and said, what will ye that I shall do
unto you they say unto Him, Yâ-hwuah, that our eyes may be opened.
So Yâhuwshúa`
בhad compassion [on them], and touched their eyes: and immediately
their eyes received sight, and they followed him.
His servant and yours shalowm in
RighteousnessBy the GRACE of
keiYAH
nätzräya
Remember me and pray for me that
will be gracious unto me and be merciful unto my sins which I have
sinned against him. Peace be to them that read and that hear these
things and to their servants:
Amein and Amein
Freely ye have received, freely give
A rule necessary, and of great extent. A servant in the Gospel
Vineyard, though worthy of his Comfortable support while in the
work. Should never preach for hire, or make a secular traffic of the
Raukh (spiritual work): what a scandal is it for a man to traffic with
gifts which he pretends, at least, to have received from the
Raukh HaQodesh, of which he is not the master, but the dispenser.
He who preaches to get a living, or make a fortune, is guilty of the
most infamous sacrilege
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