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First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.
A whole book of the Bible is devoted to underscoring the fact
that Biblical (as opposed to Talmudic) Judaism is a faith
requiring shefikhat dahm (shedding of blood) for the SELICHAT
AVON. On Mt. Sinai the L-rd made it clear that He could not be
truly honored as G-d without blood (7:37-38). We were bought at
great price, and all the blood of bulls and goats pointed to the
blood of the Lamb of G-d who takes away the sin of the world.
When we meditate on this book we see at what great price of blood
the world was redeemed. For, as in the institution of the Brit
Chadasha (Matt. 26:28), so the Sinai Covenant was instituted by
blood sacrifice (Ex. 24:3-8). In Leviticus we see that this is
emphasized with no less than eight types of offerings: the sin
offering [CHATTAT] (Lev. 4:1-35; 6:24-30) to atone for specific
unwitting sin; different animals or offerings were required,
depending on the rank of the offender--ruler, kohen, or common
person, poor person, very poor person; the offerer laid his hand
on the victim and identified with it (as we must identify with
Moshiach); this blood alone was put on the horns of the incense
altar (4:16-18) in the Holy Place; on the Yom Kippur, this blood
was taken into the Kodesh HaKodeshim and manipulated as for a
leprous unclean people (Lev. 14:7; 16:14). The kohen performed
ritual eating with part of the meat in the Beis Hamikdash area;
the Moshiach's Seder looks back to this since we are Brit
Chadasha kohanim (Yochanan 6:49-58).
Next, the guilt or trespass offering [ASHAM] (the same word is
predicted about the Moshiach in Isaiah 53:10) to atone for
unwitting sin requiring restitution (this was also eaten; read
Lev. 5:14-6:7; 7:1-7; whenever G-d or someone else was defrauded
or cheated of what was rightly his, this sacrifice was necessary.
Like the leper who, because of his uncleanness, defrauds G-d of
acceptable service and needs the cleansing blood applied to his
ears, hands, and feet (see 14:12-14), so we, who have defrauded
G-d of much service because of our uncleannesses, need the blood
of the Moshiach applied to our whole being.
Next, the holocaust [OLAH or burnt offering] to atone for
unwitting sins in general; the kohen had to keep the fire burning
continuously (Lev. 6:8-13) because the victim had to be burned
completely and there were sacrifices morning and evening. In the
L-rd's work the minister has to keep the fire of spiritual
awakening burning continuously by not neglecting the Word and
prayer and other ministry duties (see Acts 2:42; Heb. 10:25).
Next, the cereal offering [MINCHAH] to secure or retain good will
(not a blood sacrifice but fine flour, olive oil, and
frankincense offered along with such); unless the offering was
for his own sin, the kohen could eat part of it (6:16; 1:9), and
this was one of his "mitzbe'ach rights," just as we have certain
mitzbe'ach rights at the Table of the L-rd that unbelievers have
no right to share (Heb. 13:10).
Next, the peace offering [SHLOMIM] or fellowship offering to
render thanks to G-d; the kohen took the sacrificial meat and the
cakes or wafers and gave them back to the repentant choteh to eat
wherever he chose. This is a picture of the privileges and
benefits that accompany the ministry of the laity and also points
to the Moshiach's Tish.
Next, the drink offering [NESECH] was denied the kohen and
completely poured out, just as our lives must be wholly expended
for the L-rd (see II Tim. 4:6) and we must not get involved in
civilian pursuits (II Tim. 2:4); (in addition there was the thank
offering [TODAH] for a blessing received,
Next, the vow offering [NEDER] upon completion of a vow, and the
freewill offering [N'DAVAH]"from a glad heart" (a voluntary
offering, such as was given at the three major feasts: Pesach,
Shavuos and Sukkot).
In some of these sacrifices, hands are laid on the victim, which
must be without flaw, and the victim then, with this physical
contact, becomes (through the gracious gift of saving emunah) a
substitute, and a vicarious kapporah is thereby appropriated for
the choteh (see Leviticus 1:4). With the touch of the hand and
the emunah of the believer, the sin transfers to the victim whose
bloody death expiates (removes) the chet from the choteh and
propitiates (appeases) the wrath or anger of G-d against sin.
Thus the sin is covered or atoned for. In Leviticus 4:1-3 we see
that sin doesn't get off scot-free...somebody has to pay. We see
the bull come forward to pay, just as later we see the perfect
victim, the filial Word of G-d the man Rebbe Melech HaMoshiach
Yehoshua, come forward to pay (as foretold in Isaiah 53). In
Leviticus 4:15 we see the zekenim of the community lay their
hands upon the head, just as later they unwittingly laid their
hands upon the head of the eternal Word Himself, the Moshiach
Kohen-Lamb. In this respect the Moshiach's death was not only an
Asham it was also a Chattat that is, a sin offering for the whole
community. In fact all of the sacrifices find their fulfillment
in the death of the Moshiach. On Yom Kippur, the Kohen Gadol
lays both of his hands on the head of the victim, confesses over
it all the perverse sins and transgressions of the people,
transfering them to the head of the doomed victim, who will bear
[NASAH] them away outside the makhaneh (camp) to the wilderness
where it will die (notice Lev. 16:22 and Isaiah 53:12 "He bore
the sin of many"). The covenant of salt referred to in Lev. 2:13
symbolizes permanence, which is an aspect of both salt's
preservative quality and G-d's covenant love for his people.
G-d spoke to Moses about such critically important matters from
the Ohel Moed (Tent of Meeting) (Lev. 1:1). And the chesed
Hashem is emphasized in the fact that Aaron, although he had made
a golden calf for the people and was completely unworthy to be a
minister (like Shliach Kefa and Rav Sha'ul), and although he in
no way earned by zechus the personal relationship to the King of
Kings that the Covenant offered, nevertheless, the grace of G-d
was such that G-d revealed to Moses how He wanted to be
worshipped in the Mishkan. Then G-d had Moses ordain Aaron and
instruct him to perform the holy duties of a kohen as are written
out in this book, the book of Leviticus. Nevertheless, not many
should become teachers and engage in the kohen's service of
teaching, since those who teach will be judged with greater
strictness (Ya'akov 3:1), and Leviticus warns us several times
about what will happen to kohanim who are careless in their
duties. In Leviticus 4:31 it says, "Thus the kohen shall make
atonement for him and he shall be forgiven." The perfect Word of
G-d, who came to Moses with this oracle, Himself came later as
our eternal kohen (Psalm 110:4) and made expiation for us with
his own flawless life poured out in a bloody death so that we
could be forgiven. This is "the ram of the guilt offering" (Lev.
5:16) that G-d promised to provide for Abraham (Genesis 22:11-14;
Isa. 53:l0). Leviticus 9 promises the glorious Presence of the
L-rd will appear to you if the enjoined sacrifice is accepted
(9:1,5-7, 23); Yehoshua is the Word of G-d's Presence appearing
among us as Immanuel (God-with-us). Notice I Cor. 15:5f says "he
In chapter 10 we see that two kohanim went beyond what is written
and the L-rd permanently retired them from their S'MICHA
(ordination), just as many great spiritual leaders, involved in
the "illicit fire" of wine, women and financial corruption, have
likewise been ingloriously defrocked and wiped out of the
ministry by the L-rd. If we know the Moshiach and we are kohanim
who have entered the Tent of Meeting, then why do we break the
law and drunkenly crave wine (Lev. 10:9)? If you are in the
L-rd's ministry, you cannot go anywhere you want or do anything
you want; you must not go outside the entrance of the Tent of
Meeting lest you die" (10:7). We must not touch anything
unclean, lest we grieve the Ruach Hakodesh and break our Rev.
3:20 communion with the L-rd, to which Lev. 10:17 points. If
anyone thinks that he is so gifted and invaluable to the L-rd
that he can get away with secret sin, he should remember that G-d
had for kohanim only Aaron's four sons and G-d put half of them
to death! No man is indispensible with G-d; all of us can be
eliminated and replaced (G-d replaced the whole people of Israel
in the wilderness); so we should meditate on this book and fear
G-d. G-d seems to be saying in Lev. 10:2-3, "Offer right
sacrifices, O ministers, or you will be sacrificed." The
eye-witnessed detail in Lev. 10:5 reminds us of Acts 5:1-11 where
two other ministers committed high-handed sin. Aaron's sons
deliberately shunned the fire from G-d (Lev. 9:24) and offered
unholy fire (10:1) of their own choosing.
In chapter 13, we see that G-d's minister must examine the flock
and sometimes infected members must be quarantined and dealt with
apart from the others. Suppose you as a spiritual leader
interviewed a lonely bachelor with a history of fornication and
suppose he was seeking admission to your ministry because he was
"lonely" for lady companionship. Would you see this as "leprosy"
and quarantine him? Or would you play the Jewish matchmaker and
rush to "meet his needs?" We need to make sure that all of us
keep our "itch" (Lev. 13:30) under the examination of the Lord's
body through faithful submission to the House of G-d where we've
been called. Lev. 16:2 tells us about the Parokhet (or curtain
veiling the Kodesh HaKodashim) and about the Aron Kodesh (the
Holy Ark) and regarding the atonement cover or Kaporet where G-d
Himself appears. In Rom. 3:25 the word (ilastE/rion is the word
for Moshiach's sacrifice of atonement, and it is a direct
reference to this Greek word which is also found here in the
Septuagint translation of Lev. 16:2. So Yehoshua is where G-d
appears in holy sacrifice. Yehoshua sprinkles the nations in a
cosmic Yom Kippur sacrifice, according to Isaiah 52:15, since he
is the cosmic and eternal kohen of Psalm 110:4. Aza'zel is
generally translated "scapegoat" in Lev. 16:10. It cannot mean
demon (see Lev. 17:7).
In chapter 18 polygamy (18:18) and homosexuality (18:22) are
condemned and sexual sins are made one of the grounds for exile
which is threatened (compare 18:25 to 18:28; also 26:34). Since
the illicit and incestuous unions in Leviticus 18 seem to be
referred to in Acts 15:20 and Matthew 19:9, a case can be made
that Moshiach Yehoshua allowed no other grounds for divorce and
remarriage (other than porneia). Porneia would have been the
grounds for the annulment of Yosef's marriage to Miryam had she
been guilty of this kind of sexual deception during the
engagement period (see Matthew 1:19), and in that case had he
remarried he would be considered married only once (I Timothy
3:2). Other than these types of exceptions, Yehoshua considered
the marriage vow indissoluble. If one intends to be a leader in
G-d's work and if one knows that his calling entails it, one
should seek ordination, not necessarily a prestigious academic
degree. The Bible says nothing about prestigious degrees (except
that Moshiach Yehoshua condemns the idolatrous and caste-creating
use of titles in the L-rd's House -- Matthew 23:5-12), but it
says plenty (even in Leviticus) about ordination! Do you think
someone should not have to possess a medical license (that can be
revoked if they engage in malpractice) if they want to be a
doctor or a medical healer of bodies? If this is true, why do
you think you should be able to lead in the L-rd's work without a
similar recognized appointment holding you accountable for your
moral and doctrinal integrity? Just as Exodus gives minute
details for the building of the Mishkan, so Leviticus gives
minute details for how the kohanim are to be ordained so they can
be overseers who inspect the worshippers according to the exact
laws and regulations protecting the holiness of G-d's people.
G-d wants quality control and quality control inspectors to
insure holiness in his worshippers. This is why Shliach Sha'ul
lays down qualifying principles for the standards ministers must
keep (see 1 Timothy 3 and Titus 1). Anti-clericalism is the
renunciation of the ordained ministry and is a reaction against
clericalism, wherein the clergy is turned into a caste system
that abuses ministerial privileges and lords it over the laity.
But anti-clericalism is itself a sin against G-d's Word because
G-d does want mesharetim (ministers, servants) and G-d does want
them authorized and accountable to those who appointed them.
In Lev. 8:22-32 we see the ordination ceremony. Moses
officiates. (See also Ex. 29:19-34 and its description.) Notice
that a man cannot ordain himself. Aaron and his sons are
dependent on the G-d who called them to dress them in the holy
garments of a kohen using his "dresser" Moses. The minister's
hands, ears, end feet are made holy and sanctified and
consecrated for avodas kodesh by the purifying blood. From now
on, everything the minister touches, or listens to, and every
place he frequents must be part of his holy business as a kohen
because it is all under the blood (see Lev. 8:23,30). The
minister's hands have been filled with holy work and he must be
about G-d's holy business (see 8:26-28). G-d will uniquely
sustain the minister in all this (Ex. 29:33), but the minister
must eat the offering G-d provides in the place where G-d assigns
him (8:31-36) and not journey out in his own stubborn will to
minister wherever he pleases. To do so might mean the death of
his ministry (see Lev. 8:35). These are some of the many deep
spiritual truths in Lev. 8, and there is a sense in which these
truths apply to both lay and ordained ministers, though the
specific teachings regarding ordination are emphasized.
In Leviticus 26:39-45, G-d promises he will expel and return the
Jewish people to the land of Israel as part of his moral dealings
with the world. Therefore, how can anyone write a treatise on
ethics and leave such matters out entirely? Shliach Sha'ul
didn't in his treatise on ethics called the Letter to the Romans
G-d is a land leaser and a leaser of harvests, according to
Leviticus 25:13-24. The Holy Land belongs to Him, and even the
Jewish people are aliens there resident with G-d. He will throw
unclean tenants out of his Holy Mishkan (dwelling, tabernacle)
and off of His Holy Land (Admat Hakodesh). Therefore, we must
repent of all our uncleanesses and tremble at His Word.
Against the rationalizing reductionism of the Midrash (Leviticus
Rabbah vii), Leviticus does not say the study of the Torah will
fulfill the imperatives of its commands. Leviticus 17:11 demands
divinely acceptable sacrificial blood, not mere Torah study.
Those who say that Leviticus gives no warrant for a Messianic
re-interpretation of its text should remember one important fact.
If a later canonical prophet of the Holy Tanakh points to the
Torah and gives it a typological Messianic meaning (as Isaiah
does by apocalyptically applying the word (asham) from Leviticus
to the Davidic Servant of the L-rd in Isaiah 53:10 and the word
NAZAH "sprinkle" from Leviticus to Isaiah 52:15), then a
Messianic re-interpretation of Leviticus is in fact implicit in
the Tanakh, and is not merely read in gratuitously by Messianic
believers. In the Torah, and especially in Leviticus, blood was
always associated with G-d's saving covenant and Holy Word, and
the Sovereign L-rd enthroned above the atonement cover over the
ark of testimony cannot be approached without biblically
prescribed blood acceptably mediated (note the Kohen Gadol on Yom
Kippur -- Lev. 16).
Since G-d is holy, there is no shadow or unclean thing in Him.
He is living; the unclean are dead. He must cover or remove or
atone for sin to stay in contact with unclean sinners seeking His
fellowship. We cannot experience His presence in congregational
worship unless we approach Him with acceptable sacrifice removing
our uncleanness. We bring the sacrifice he requires to his House
but not merely to the minister; we bring this sacrifice to the
L-rd Himself as the worshippers do in the book of
Leviticus. Meditating on Leviticus can help any believer
maintain a sacrifice of holiness: a clean mind, a clean body, a
clean house, clean clothes, and clean contacts (see Leviticus 15)
because we have been made clean and then holy or set apart for
exclusive service in Yehoshua, and every aspect of our lives must
reflect this. However, the dirty, the poor, the helpless are not
excluded from G-d's concern and neither should they be from ours
Jewish feasts are Pesach and Chag HaMatzot, Shavuos (variously
called First Fruits or Feast of Weeks or the Feast of Harvest,
Rosh Hashanah (Trumpets) or the Jewish New Year, Day of Atonement
(Yom Kippur), Tabernacles or the Festival of Booths (Sukkot) (see
the reference to this festival's esrog and the lulav or palm
branch in Lev. 23:40), with its concluding day, technically a
holiday in itself, Shemini Atzaret, the Eighth Day of Assembly
referred to in Yochanan 7:37 and Lev. 23:39. (Purim is in Esther
and Channukah is predicted in Daniel 8:11 and mentioned in
Yochanan 10:22). The Jewish people rest on Shabbat (pronounced
Shabbos by Ashkenazic [European-origin] or Yeshiva-trained Jews).
Seven weeks after Pesach is Shavuos, the rest period for
harvesters, and this period is supposed to be literally counted
day by day from the waving of the sheaf (Hebrew Omer -- Lev.
23:10) by the kohen when the coming harvest is dedicated to the
L-rd until Shavu'os? when the harvest arrives. (In the Brit
Chadasha the Lamb of G-d was offered at Pesach and the Harvest
arrived seven weeks later at Shavu'os?). The nation itself rests
on the seventh month at Rosh Hashanah. Every seventh year is a
sabbatical when the land is to rest, and every seventh seven of
years everything is to rest, slaves are to be released, etc--this
is the year of Jubilee (see the 70 weeks of sevens in Daniel 9
when the Messianic Age brings in the final rest.) [On Shemittah
see Deut. 15:1f]
The Ner Tamid, or perpetual light above the synagogue ark and its
Torah scroll derives from Lev. 24:2.
Notice this key verse.
"You shall be holy because I am holy" (Lev. 19:2). The word
"holy" is a key word in Leviticus, appearing there more than any
other word. But Leviticus 19:15 is the "kingly law" of Yehoshua:
"You must love your neighbor as yourself." (Also see Deut.10:19.)
To love our neighbor there are times when we must with gentleness
and love, respecting his dignity as a creature in the divine
image, nevertheless rebuke him. G-d warns that we will incur
guilt ourselves if we don't rebuke him (Lev. 19:17). Sins of a
deliberate, willful, "high-handed" nature (remember Korah? --
Nu.16) could not be atoned for (Num. 15:30-31) and the book of
Hebrews uses this fact to warn the apostate against any
deliberate, willful renunciation of the L-rd. Deliberate
idolaters, Shabbos-breakers, blasphemers, murderers, adulterers,
false-witnesses and the like who disobeyed the Aseret HaDebrot
(the Ten Commandments) with a high hand were put to death in the
Sinai Covenant dispensation, and their sins were not atoned for
(see also Heb. 5:2; 6:4-6: 10:26-31; Deu. 17:12; Ps. 19:13).
This is why Shliach Sha'ul is quick to point out that his violent
crimes against the Messianic Jews were done in ignorance (I Tim.
1:13). The way some of the Pharisees are speaking against the
Ruach Hakodesh prompts Moshiach Yehoshua to warn them about
sinning beyond the reach of atonement and forgiveness.
Moses completed the building of the Mishkan (a type of portable
royal pavilion-palace for G-d to dwell in as His people traveled
with Him toward the Promised Land of new life) just as G-d showed
him on the holy mountain of Sinai, exactly one year after the
Exodus (Ex. 40:l7). But, just as G-d sometimes gives us
something first and only then shows us what to do with it, Moses
did not receive all these detailed instructions in Leviticus
until the month following the completion of the building of the
tabernacle. Lev. 27:34 tells us that these are the mitzvot? that
G-d gave Moses during the year that the people of Israel were at
Mount Sinai. These were given to insure the purity of the kohen
and the nation of kohanim, and to insure that G-d's House would
be kept clean enough for such a holy G-d to dwell there. The
decontamination process we see in Lev. 14:34 for houses infested
with dry-rot or fungus is necessary for these houses to be
inhabitable by a clean and holy people; similarly the Day of
Atonement provides a function to make it possible for G-d to
continue to dwell in His House in the midst of His people.
G-d made sure the book of Leviticus was included in the Bible so
that the people might be "no more dull of understanding" when it
comes to His Holy Covenant faith, His Holy presence, His
holiness, and His acceptable sacrifice.
I Yochanan 1:7 sees the death of the Moshiach as a sin offering.
Yochanan 1:29 sees it as a vicarious burnt offering, and Hebrews
sees it "outside the camp (Lev. 4:12; Heb. 13:13). The author of
Hebrews proves that Yehoshua was a kohen, for only kohanim could
offer the blood. As Ps. 110:4 and Isaiah 53 was fulfilled in our
Moshiach Kohen so this verse in Lev. 1:20 was fulfilled in Him:
V'Chiper Aleichem HaKohen V'Nislach Lahem. The kohen shall make
atonement for them, and they shall be forgiven. The Kohen Gadol
was anointed with oil (Lev. 8:10-12) just as the coming Moshiach
("Anointed One") Kohen would be the king anointed by the Ruach
Hakodesh (Isa. 42:1; Ps. 110:4).
Everything starts when you are confronted by sin (Lev. 4:28).
Then there is the vicarious part (you must touch Moshiach
Yehoshua -- Lev. 4:29) and the mediatorial part (the kohen makes
the kill and offers the blood, which is what He did).
When the kohen changes clothes, this typifies our regeneration as
kohanim of the Brit Chadasha (Lev. 6:10; Rev. 1:6).
Notice Lev. 9:l-6 gives us the order of G-d's salvation in that
first there is sacrifice and suffering, then there is theophany
and glory. This is one of the passages Shliach Sha'ul is
referring to in I Cor. 15 when he says the Moshiach died, was
buried and appeared, according to the Scriptures. Which
Scriptures? Scriptures like these in Lev. 9:1-6. Lev. 14:34 says
that Israel has been given to the Jewish people as a homeland but
Lev. 26:32-39 makes the point that by no means will they have
unconditional security in Israel if they sin in their unbelief in
the Scriptures (see 18:24-25,29; 20:22-26). The land will cry
out as it did against Cain and vomit them out.
This is a summary of some of the Mitzvot or commandments and
other points of interest to us in the book of Leviticus.
The Mikveh is variously prescribed in Lev. 15.
The key purpose of much of Leviticus is given in Lev. 15:31,
"Thus you shall keep the people of Israel separated from their
uncleanness, so that they do not die in their uncleanness by
defiling my mishkan that is in their midst. The law of kashrut?
(fit, proper foods) comes from Lev. 17:13 and 11:1-47.
Why many ultra-orthodox Jews wear the Pa'ot is given in Lev.
Hebrews 10:25 was written with Lev. 19:30 in mind.
Astrology, New Age practitioners and every kind of occult lure is
rejected by Lev. 19:31; 20:6,27.
Sacrificing children (as in abortion) to the G-d Molech is
forbidden in Lev. 20:2-5.
Homosexuality is forbidden in 18:22 and 20:13.
Modern day Israeli jurisprudence needs to study Lev. 24:22 and
19:34 and look more kindly on Gentile believers? who want to live
in the Holy Land. Also see Ex. 12:49.
Lev. 27:30 mentions the tithe called Ma'aser meaning one-tenth.
14. And he (Aaron the Kohen Gadol) shall take of the blood of
the bull, and sprinkle (see Isa. 52:15, same word) it with his
finger on the front of the atonement cover; and before the
atonement cover shall he sprinkle of the blood with his finger
15. Then shall he kill the goat of the sin offering, that is for
the people, and bring his blood within the veil, and do with that
blood as he did with the blood of the bull, and sprinkle it upon
the atonement cover and before the atonement cover.
16. And he shall make an atonement for the holy place, because
of the uncleanness of the children of Israel, and because of
their transgressions in all their sins: and so shall he do for
the tabernacle of the congregation, that remaineth among them in
the midst of their uncleanness.
17. And there shall be no man in the tabernacle of the
congregation when he goeth in to make an atonement in the holy
place, until he come out, and have made en atonement for himself,
and for his household, and for all the congregation of Israel.
Isn't it time to come back to your spiritual home?
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