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Todays Parsha #25: Tzav (Command)

PART 1: THE LAST AND CURRENT TORAH PORTIONS
ANSWERS TO LAST WEEKS STUDY QUESTIONS (Vayikra):
1) What is one possible message we can derive from the meaning of the names
towards the end of Exodus 38?
In the shadow of El [Betzalel], (is) My light [Uri].
(In His) hole/pit [Hur], (is) praise [Judah].
My fathers tent [Oholiab], my brother has supported [Ahisamach] (and)
judged [Dan].
2) If you know the answer to #1, is there anything that has happened recently in the
Torah or perhaps elsewhere in Tanakh that this coded message might apply to?
The first sentence seems to apply to Moshe on Mount Sinai. He was in the
shadow of El and yet YHWH wrote the Ten Commandments through the
light of His divine presence.
The second sentence seems more apt about Jonah, who in the hole or pit of
big fishs stomach he praised YHWH in prayer. Or it might refer to when the
earth split open to swallow up the Golden Calf worshippers and others were
killed by the Levites which was in a sense counted as praise unto YHWH for
righting the great sin.
The third sentence, if slightly modified from the way I have it, might apply to
Moshe and Aaron. My Fathers tentmeaning our Heavenly Father
YHWHwas supported by Moshes brother Aaron, but Aaron himself has
been judged for his sins with respect to the Golden Calf. In that case the last
part of this sentence would change from and judged to and he (Aaron)
has been judged.
3) How is another detail about Betzalel directly related to both a Gospel event and
our future?
Since Betzalels name adds up to 153, this is connecting him to the only time
in the Scripture that this number directly appears
(Joh 21:1) After these things Y'shua revealed himself again to his disciples
by the sea of Tiberius. Now he appeared in this way: (Joh 21:2) There were
together Shimon Keefa and Tooma, who is called the Twin,236 and Nathaniel
(Bar-Tulmay), who was from Qatneh of Galeela, and the sons of Zawdee, and
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two others of the disciples. (Joh 21:3) Shimon Keefa said to them, "I go to
catch fish." They said to him, "We will also come with you." And they
departed and embarked into a ship. And during that night they did not
catch anything.
(Joh 21:4) And when it became morning, Y'shua stood at the edge of the sea,
and the disciples did not realize that it was Y'shua. (Joh 21:5) And Y'shua
said to them, "Children, do you have something to eat?" They said "No!" to
him. (Joh 21:6) He said to them, "Cast your net from the right side of the
ship and you will find." And they cast it and they were not able to drag the
net in from the multitude of fish that it had caught. (Joh 21:7) And that
disciple whom Y'shua had loved said to Keefa, "This man is our Master!"
And when Shimon heard237 that it was our Master, he took his garment and
girded his loins, because he was naked, and threw himself into the sea that he
might come to Y'shua.
(Joh 21:8) But the other disciples came by boat for they were not very far
from the land, only but about two hundred cubits, and they were dragging
that net of fish. (Joh 21:9) When they had come up onto the land they saw
burning coals, and placed fish and placed bread upon them. (Joh 21:10)
Y'shua said to them, "Bring some of those, now that you have caught fish!"
(Joh 21:11) And Shimon Keefa embarked and dragged the net to land, being
full of one hundred and fifty and three great fish.238 And with all this weight,
that net was not torn.
(Joh 21:12) Y'shua said to them, "Come dine." Not one of the disciples did
dare to ask him who he was, for they had known that he was our Master.
Now since Yshua had commanded his apostles, Follow me and you shall be
fishers of men that 153 fish can only be symbolic of the followers the
apostles recruit, namely us. In my calendar system, there is only one time the
number 153 crosses a data set of more than 8000 years, and it is in the year
2028. I look at that as a sign that we have this long to catch fish or
followers, and in 2028 the 153rd fish is caught and we begin to run out of
time. Then 2 years later, 2030, is the 2000th anniversary of the resurrection.
4) How are three separate names in the Haftorah portion used to apply to the same
man and yet talk about different aspects of that man?
In 43:28 both Jacob and Israel are threatened with devastation. But, as we
talked about before, in many other cases Jacob is mentioned to refer to sin
and Israel is mentioned to refer to virtue. As we get further into Isaiah 44,
Jacob is told not to fear and Israel is also part of a general blessing, so once
again both names are treated the same way. Whats going on then? Is my
previous rule or pattern irrelevant? Hardly! The reason this is different is
because of the third nameYeshurunwhich is also linked to Jacob/Israel
whom I have chosen. Yeshurun means Upright Man and is a poetic
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name for both the man and the nation named Israel. In other words the evil
side of Jacob-Israel is condemned in chapter 43 but in chapter 44 the good
and virtuous side of this same man and nation is praised and remembered by
the name Yeshurun. So when he is wicked he is reviled and when he is
upright, Jacob-Israel is praised.
5) If you know the answer to #4, how is the bad side of the third name also
referenced in the Torah and applied to the dark aspects of the man we were just
talking about? And how do those dark aspects also show hope for a better future?
Because even though Yeshurun means upright one, in application
poetically to the man Jacob and the nation of Israel named after him we see
the other sidethe side of evil associated with that same name.
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Jacob has eaten to his heart's content, Yeshurun, grown fat, has now
lashed out. (You have grown fat, gross, bloated.) He has disowned the Elohim
who made him, and dishonored the Rock, his salvation, 16 whose jealousy
they aroused with foreigners -- with things detestable they angered him. 17
They sacrificed to demons who are not Elohim, to gods hitherto unknown to
them, to newcomers of yesterday whom their ancestors had never respected.
18
(You forget the Rock who fathered you, the Elohim who made you, you no
longer remember.)
(Deuteronomy 32:15-18)
But there is also hope
26

No one is like the Elohim of Yeshurun: he rides the heavens to your rescue,
rides the clouds in his majesty! 27 The Elohim of old is your refuge, his the
eternal arm which here below drives the enemy before you; he it is who says,
'Destroy!' 28 Israel rests trustfully. The well-spring of Jacob is chosen out for
a land of corn and wine; there heaven itself rains down dew. 29 Blessed are
you, O Israel! Who is like you, O victorious people? Yahweh is the shield that
protects you and the sword that leads you to triumph. Your enemies will try
to corrupt you, but you yourself will trample on their backs. (Deuteronomy
33:26-29 NJB)
AND NOW FOR THIS WEEKS PORTION
1) Meaning of this weeks Torah portion and summary of contents:
Tzav means command as in commanding the sons of Aaron. It is another form of
the same root we saw in an earlier partition tetzaveh or you will
command/charge. This time the focus of the portion is on the priestly
responsibilities in preparing sacrifices.

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2) Read Parsha (English-Leviticus 6:1-8:36). NOTE: Many Christian Bibles begin

this portion by taking several lines away from Leviticus 5 and adding them to this
chapter. For these versions, the Torah portion begins in Leviticus 6:9!

Vayedaber YAHWEH el-Moshe lemor.

Tsav et-Aharon ve'et-banav lemor zot torat ha'olah hi ha'olah al
mokedah al-hamizbe'ach kol-halaylah ad-haboker ve'esh hamizbe'ach
tukad bo.
3) Play by Play commentary where appropriate.
Please Note: The system for numbering chapters and verses is different in this
part of the Torah between Jewish and Christian Bibles. Christian versions only
have chapter 5 go up to verse 19; Jewish versions go up to 5:26, with the extra 7
lines for Christians being in their Leviticus chapter 6. Obviously we are
following Jewish conventions here. When in doubt, always consult JPS or Stone
as they will have the correct chapter and verse divisions.

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4) Point out key Hebrew words/terms. Color Commentary:

ETZEL HA-MIZBEACH (6:3) = near the altar. The Rabbis have a very interesting
interpretation that near/beside the altar means within 3 handbreadths or 9 inches. 9
inches, in turn, is a span, which is half a cubit (18 inches). If this analysis is correct then
we have a full and consistent measurement that is fixed to 3 inches (handbreadth), 6
inches (2 handbreadths), 9 inches (3 handbreadths or a span) and 18
inches (Hebrew standard cubit).
That would also mean the Hebrew royal cubit is slightly longer than the Egyptian royal
cubit, 21 inches even as opposed to 20.67 inches for the Egyptian one. A Hebrew royal
cubit is simply 7 handbreadths while a standard Hebrew cubit is only 6 handbreadths.
Interestingly enough also Egyptian measuring sticks have been found dividing their
measures of 7 handbreadths into a cubit, with each of the 7 divisions clearly marked.
In addition, this supports my contention that the cubit was fixed to a particular man,
either Adam or Moshe, and this matches the heavenly pattern Moshe saw. Since the
earthly versions are reflections of the heavenly counterparts, it stands to reason that the
cubit measure was fixed in heaven first and then reflected perfectly through revelation in
the earthly Tabernacle and Temples. This may also be why Revelation reads
(Rev 21:15) And he that talked with me had a measure, a golden reed; so that he
could measure the city and its gates, and its wall. (Rev 21:16) And the city stood
up four square; and its length was the same as its breadth. And he measured the
city with the reed to twelve furlongs of twelve thousand; and the length and the
breadth and the height of it were (all) equal. (Rev 21:17) And he measured its
wall, a hundred and forty and four measures of the cubits of a man, that is,
of the Messenger. (AENT)
So now perhaps a third possibility is raised. If the cubit is standardized to a man and a
Messenger, if its the same Messenger in Exodus 23:20-23 then maybe its the standard
measure of Yshua ha Mashiyach himself who is called both man and Messenger though
clearly far more than both! He is the Son of Man whose name is higher than the angels
after all.
MIKNAS (6:4) = trousers, or possibly undergarments. Most Rabbis believe these
garments are inferior in quality to the final outer ones worn by the priests.
EL PENEY MIZBEACH (6:7) = towards the face of the altar (literal reading). This
actually refers to the front part of the altar where a worshipper ascends to. It is interesting
that both the presence of Elohim and the altar itself are said to have a face; apparently
to come before one means to be in the presence of the Other. front in Hebrew is also
referred to as QEDEM elsewhere, facing east, towards the rising sun.
BEKUMTZO (6:8) = with closed fist (literal reading). Some Rabbis think this means a
full handful; but others contend this involves just the three middle fingers, with the thumb
and pinky being used to wipe off the excess. The literal reading favors the first
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interpretation I believe. Bible.ort.org however favors the latter and translates it as three
middle fingers.
KOL-ZACHAR BIVENEY AHARON YOCHELENAH CHOK-OLAM LEDOROTEYCHEM MEISHEY YAHWEH KOL ASHER YIGA YIKADASH (6:11) =
every male from Aarons descendants may eat it. It is an eternal law for all generations
(that it be taken) from Yahwehs fire offerings Any (food) coming in contact with it will
become Set-Apart. According to Rashi, any food that touches the meal offering
automatically becomes sanctified. As a result, the mere taste of the food has the same
status as the food itself. From this other authorities derive the rule that food cooked
together with unclean meat becomes unclean. Even un-kosher food in a pot can transfer
uncleanness to kosher food put in it later.
ZEH KORBAN AHARON UVANAV ASHER-YAKRIVU LYAHWEH BE-YOM
HIMASHACH OTO ASIRIT HA-EFAH SOLET MICHAH TAMID MACHATSITAH
BA-BOKER UMACHATSITAH BAAREV (6:13) = This is the offering that Aaron and
his descendants must bring from the day that [any one and it shall be a daily meal
offering, with one half [offered] in the morning, and one half in the evening. The phrase
ON THE DAY indicates that a common priest only brings this offering on his day of
ordination whereas a high priest does this every day of his service. This idea finds
widespread agreement in the Talmud.
VE-HA-KOHEN HA-MASHIACH TACHTAV MIBANAV YAASEH OTAH CHOKOLAM LYAHWEH KALIL TOKTAR (6:15) = It is a law for all time that the anointed
priest among [Aaron's] descendants shall prepare it. It must be completely burned.
Although all the sons of Aaron (Exodus 28:41) are anointed to serve as priests, the
Rabbis believe the anointed priest refers just to the High Priest. This is because, and I
agree with the logic, the anointing for the High Priest is of course greater by comparison
to that of regular priests and therefore singular and unique when compared with the
others.
UCHLI-CHERES ASHER TEVUSHAL-BO YISHAVER VEIM-BICHLI
NECHOSHET BUSHALAH UMORAK VESHUTAF BA-MAYIM (6:21) = any clay pot
in which it is cooked must be broken. However, if it is cooked in a copper pot, [the pot]
may be purged and rinsed with water. The clay pot must be broken because it will absorb
the foul taste/essence of the food. Copper will not.
IM AL-TODAH YAKRIVENU VE-HIKRIV AL-ZEVACH HA-TODAH CHALOT
MATSOT BLULOT BA-SHEMEN UREKIKEY MATSOT MESHUCHIM BASHEMEN VESOLET MURBECHET CHALOT BLULOT BA-SHEMEN (7:12) = If it is
offered as a thanksgiving offering, then it must be presented along with unleavened
loaves mixed with oil, flat matzahs saturated with oil, and loaves made of boiled flour
mixed with oil. Ten loaves each of four types of bread equals a total of 40 loaves.
Perhaps this is remembering Moshe on the Mount for 40 days or the Flood? Or perhaps a
foreshadowing of Yshua ha Mashiyach fasting in the wilderness for 40 days and 40
nights so he could tell the enemy Man does NOT LIVE by bread alone!
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VEIM HEACHOL YEACHEL MIBESAR-ZEVACH SHLAMAV BEYOM

HASHLISHI LO YERATSEH (7:18) = if a person bringing an offering ever eats it on the
third day, it will not be accepted. This is because it is possible to abuse the system and
become gluttonous under the guise of offering so much meat on the altar. If you make a
living out of sacrifices for the purpose of always having fresh cooked meat, that is for
your benefit, not Abba YHWHs.
VE-HA-BASAR ASHER YIGA BECHOL-TAME LO YEACHEL BAESH YISRAEF
VE-HA-BASAR KOL-TAHOR YOCHAL BASAR (7:19) = Any [sacrificial] flesh that
comes in contact with something unclean may not be eaten; it must be burned in fire.
Otherwise, any ritually clean person may eat the flesh. The text only says flesh but
context demands it is flesh only fit for sacrifice. Deuteronomy 12:15 says that all flesh
eaten during the wilderness was fit for sacrifice.
VENICHRETAH HANEFESH HAHI MEAMEYCHA (7:21) = and cut off will that
NEFESH be from his people. The word NEFESH here can mean soul or even person
which suggests a kind of exiling process from the tribes of Israel. Others however
contend the meaning of life or life force is intended with this word, and that would
imply killing this person for the offense.
BEYOM TSAVOTO ET-BENEY YISRAEL LEHAKRIV ET-KORBEYNEHEM
LYAHWEH BEMIDBAR SINAY (7:38) = on the day that the children of Israel were
commanded to offer offerings to Yahweh in the wilderness of Sinai, on the same day the
Ten Commandments were given, around Sunday, 6 Sivan (May 12th), 1447 BCE. This
event is recorded in Exodus 24:5-15. This was a very special exception, because
generally speaking Abba YHWH talks of not requiring sacrifices during the wilderness
period (Jeremiah 7:21; Amos 5:25; Acts 7:42). However, the sacrifices required for the
Great Feasts were still enjoined upon Israel. Another very important aspect of 7:38 is the
fact that both the wilderness and the mountain are BOTH called Sinai and there is no
such wilderness area called Sinai in Saudi Arabia, then or now. Therefore the pasture
land of Exodus 3:1 that is said to be behind Midian but also out of Egypts borders can
only be the Sinai Peninsula.
VAYAKREV MOSHE ET-AHARON VE-ET-BANAV VA-YIRCHATS OTAM BAMAYIM (8:6) = Moses brought forth Aaron and his sons, and immersed them in a
mikveh. This is where immersion/baptism comes from in original context. Since it starts
with kohenim, the Immersers intentions are to raise up priests for the High Priest,
Yshua!
ET-HA-URIM VE-ET-HA-THUMIM (8:8) =the Urim and the Thumim. No one is sure
of the precise translation, but I think the most likely intended reading is Urim (lights) and
Thumim (perfection), so it is the perfection of lights that leads to revelation. Leviticus 8:8
is the exact middle point of the Torah!
Torah Question of the Week: Does the lack of a Tabernacle or Temple eliminate the
need for offerings or tithes? END PART 1
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PART 2: THE HAFTORAH

Torah Question of the Week:
Does the lack of a Tabernacle or Temple eliminate the need for offerings or tithes?
There are some folks who seem to believe that if we cant replicate things 100% as
they were done 3000 years ago that our only alternative is to throw up our hands in
frustration and not do it at all.
But it seems like, when it is to these same folks advantage, they will easily be able to
transfer ancient systems into modern practice! For example, take the rabbinic
ban on the name of Abba YHWH. Many Christians have an absolute ball at
criticizing the blindness of the Pharisees for their man-made traditions and so on.
They will also happily extend that criticism to the Talmud and Rabbinic Orthodox
Judaism, pointing out flaws at seemingly every turn.
But, when it comes to NOT saying the Name of Abba YHWH that He commanded
us to do no less than 300 times what do they do? They lean on the authority of the
rabbis! Similarly, a lot of decisions that were made by Roman Catholicism are
accepted by Protestants who in the same breath say Rome had no right to make
those decisions in the first place! So there is plenty of this kind of selective
blindness/retention of tradition to go around.
However, to answer the question directly, we need to look at root concepts that
clearly transfer over into our times. So, for example, we understand that while
there arent kohenim doing Temple ministration right now, that we nevertheless
retain the need for a mediator between Abba YHWH and man.
In the same way, we need to learn how to support our assemblies, charities,
Jerusalem pilgrimages inspired by ancient examples but adapted for our modern
realities. How we transfer from say supporting the kohenim or Tabernacle-Temple
and modern tithing is a complicated discussion best left for another time. That we
should always strive do so is a clear and present command that Father YHWH lays
on our hearts today and every day of our lives.
5) Haftorah portion (English- Yiremeyahu (Jeremiah) 7:21-8:3 and discuss common
themes with the Torah portion.

Koh amar YAHWEH Tseva'ot Elohey Yisra'el oloteychem sfu alzivcheychem ve'ichlu vasar.
Ki lo-dibarti et-avoteychem velo tsivitim beyom hotsi'i otam me'erets
Mitsrayim al-divrey olah vazavach.
6) Our linguistic commentary
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Many deep Hebrew terms in this portion.

SHEMA- not just to hear, but to obey, perform. (Well known but always worth
repeating.)
HALAKH way to walk, but this time, they walked after their own counselsor got
on the wrong road! Confirmed with the phrase they went backwards, not forward.
NATSAH incline as in incline their ear, listen. Actually means to stretch out,
expand in the sense that our increased attention to YHWHs Word makes us to stretch
out, compared to building a tent where two can meet, or to reach down from heaven to us
we reach back up to Him through tuning in to what He has to say!
ETZEM- bone can actually refer to the frame of the whole body or in fact having a
deep intimacy with another, such as Adam saying of Eve this is now the bone of bone
and the flesh of my flesh which means he is one with her. Like blood, bones can cry out
in protest and speak for the person and their deepest needs such as:
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All my bones will say, "YHWH, who is like You, Who delivers the afflicted from him
who is too strong for him, And the afflicted and the needy from him who robs him?"
(Psalm 35:10)
Key point: YHWH didnt lay the entire requirements of His Torah as a pre-condition to
emancipating Israel. The only thing He asked of them was Follow My voice (Jeremiah
7:23).
7) Renewed Covenant portion: (English) Romans 12:1-8 (all the way through with
applicable footnotes.)
Romans 12:1
73) Murdock has rational service, the other more common rendering is reasonable
service. Both ideas tend to resolve in our minds though rather than in our hearts, a
rational or reasonable man is generally known for his cerebral logic and reason. Here
the beauty and elegance of Mashiyach and Pauls Hebraic spirituality shines through.
The key Hebrew words that elucidate us to this specific service are; avodah and
avad together they occur about 400 times in the Tanakh as the word service or
serve. When an Observant Jew reads reasonable service he or she identifies with
the expression, haavodah shebalev, (the service of the heart). This is a very
beautiful element of spirituality within observant Judaism that gives Joy, Delight and
Beauty of kiddusha (being a Set Apart people through Torah observance). The
central theme of being a kedoshim (Set Apart people) is to sanctify ourselves and be
set apart unto YHWH. Avodah underscores that our service or work of obedience to
YHWHs Word is accomplished by His Spirit working through us, not of our own
strength lest any man should boast but; Mashiyach in us the hope of glory. When we
observe Shabbat we are not trusting in our good works or good deeds, but in
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expressing joy and delight in our Father in Heaven who gave Shabbat. Avodah lev,
the work of the heart is through chen (grace) and chesed (mercy), it is spiritual
empowerment to be obedient and bring Glory to the Name of our Father in Heaven.
This is the kind of service Paul refers to. When Paul and all the Shlichim observe
Shabbat for example, it is not through works of the law, but through our
reasonable service of the heart, according to the one new man. Whether YHWHs
people are in Judaism or Christianity all are called to joyful obedience in YHWH, this
is our reasonable service.
Romans 12:2
74) Acceptable comes from the word qablaa ( ) in Aramaic or qabala (kabbalah)
in Hebrew and derived from qabal which means to receive. Kabbalah that lives
outside the Tanakh and NT incorporates very dark and demonic elements of sorcery,
witchcraft, necromancy, religious bigotry, religious identity, ego, lust, and all manner
of empowerment through evil. Many of the ideas of modern Kabbalah evolved
during medieval or dark ages, a time that was fraught with spiritual darkness,
deception, wickedness, torture and all manner of weirdness and witch hunt for power
and authority. As we track and compare the ideas of haSatans version of Kabbalah
with Scripture, we can easily recognize that the demonic world simply reacted to the
teachings of Mashiyach Yshua and Rav Shaul with evil religious devices to distract
people from the Kingdom of Heaven. Note that the Hebrew the word for
divinationnachashis the same word for the serpent that tempts mankind into
sin, all sorcery and related arts come from the serpent, haSatan. The NT uses a
plethora of Aramaic and Hebrew spiritual terminology like nothing that existed
before or after. Please see footnotes on Mat_13:11, 1Co_2:14, Col_4:12.
8) Highlight common themes in Aramaic:
TZEBINA (12:2) = pleasure, also means will of Elohim. We do His will and we
gain His pleasurenot of course in a sensual context. Yshua uses this word in the
Masters Prayer or Slotha when he says, Neh-weh tzev-ya-nakh (Done is Your will).
GMIYRA (12:2) = perfect, to literally fill up, complete and also mature over
time. In a bad sense (Luke 15:14), you can fill up on literally nothingness, i.e. you
spent all you had and youre broke but rich in that nothingness which is all you
have left. In Romans 5:3 we are told affliction PERFECTS us in patience, which has
the sense of repetition of skill/mastery. Whats interesting there is that this same
word will become the title of one half of the Talmud (GEMARA, to
master/perfect/complete) and the other half is called the MISHNAH (to repeat)!
PARYSH (12:2) = discern, actually literally to separate, set apart, therefore, a
synonym KADOSH (holiness). The term Pharisees comes from this word, those
that separated themselves from the world to practice (in theory at least) the Torah.
ESHTEKHALEPHO (12:2) = only time the word appears in this form in the entire
NT. But its root is KLPH which means change (such when Yaakov says every gift
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is from above where there is no SHIFTING of shadow). The word is in Imperative

format, which means it is a kind of command on steroids. In this form it can mean
transmute. It is adjacent to its nearest Aramaic synonym KHADATA, which
means change, renewal, and in this case is where we get the Hebrew CHADASHA,
as in Brit Chadasha. This is the Aramaic cognate of that Hebrew word. When two
synonyms appear back to back like that (like Isaiahs famous shalom shalom) it
forms a kind of double amplifier. You could actually read this as feel renewed in
your renewal! (I guess thats change we can really believe in!)
HADMA (12:4) = members, but literally limbs, like that of a tree, validating that
Mashiyach and YHWH are one! These are not like members in the sense of two
men being separate MEMBERS (people) of the same club!
PALEG (12:5) = distribute or divide, but when used in a bad sense, can mean to
doubt or be uncertain. In Aramaic, to divide ones thoughts or speech is considered
a sign of deception, like we might say hes two faced in English meaning hes a
hypocrite. In Luke 12:13 it can also mean judge, arbiter as in Man who
appointed me a divider over you and your brothers inheritance?
9) Apply these themes/issues to modern issues in the Netzari faith. (The root concept in
all of these readings to keep a spiritual focus in a material world. As we saw earlier,
YHWH proclaimed in the Haftorah that the only commandfor that is what Tzav
meanshe laid on Israel was to follow Him and hear His voice. The rest would be
details that He would work out later, step by step. So when we deal with new
believers and get a little impatient with their progress, lets remember that YHWH
had to be patient with each of us!)
10) Relate to all or part of an Appendix portion of AENT or footnotes from a portion. (18
NT Misconceptions, #1 and #2, p. 794-795.)
STUDY QUESTIONS TO BE ANSWERED NEXT WEEK
1) How do some very recent current events and the book of Romans itself, part of
which was our NT portion, combine to threaten some key tenets of the Roman
Catholic faith?
2) If we could go back in time to the middle of the first century when Paul traveled
there, what would be the most surprising thing we would see about this original
Roman assembly of believers when compared to Catholic tradition about their
own origins?
3) What does the prophet Yiremeyahu (Jeremiah) have in common with a major
debate recorded in the Book of Acts?
4) Where in this Torah portion do we see a veiled reference to Yshuas arrest?

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5) Where in this Torah portion do we get a detail that helps solve a so-called
discrepancy in the nativity accounts in Matthew and Luke?
Torah Thought for the Week:
The Five Sacrifices Lead to Five Immersions
(You might want to have these notes in front of you as I think this is a fairly deep
teaching!)
As I have often observed, many times parshas like this onethose seemingly heavily
laden with much ritual detail and little narrative actionhave also the most deep and
beautiful secrets laying below the surface.
We saw one such secret, if I can use that term, with Pekudei and Vayikra, where we
saw how Moshe couldnt go into the Tent of Meeting because it was filled with Father
Yahs presence, and as a result it was a great metaphor for how we need to get our carnal
selves out of the way so that Father Yah can fill our hearts with more of His presence. A
similar event happened to Solomon when he dedicated the Temple in 1 Kings 7 and 8.
But this week, I like to focus on all things based on the number 5. As many of you know
who have studied with me for a while, 5 is an exalted number in Scripture which points to
Torah or Instruction. In addition to being the number of book Moshe wrote directly,
from Genesis through Deuteronomy, 5 is also the number of senses that instruct us on our
assessment of the world, 5 fingers on each hand and 5 toes on each foot help us go to or
carry out instructions. Joseph sent 5 brothers to instruct Pharaoh and many more.
More recently, you probably remember I commented on the 5 colors of the Tabernacle
instructing us on foretelling Mashiyachs story:
1) Goldthe Magi brought this precious metal at Yshuas birth, symbolizing
preciousness of the Only Begotten Son of Yah.
2) Bluethe color of the tzit-tzit thread, symbolizing purity and righteousness as a
sapphire pure sky blue (Exodus 24:9-10).
3) Purplethe color of Phoenician royal purple dye which was highly prized
throughout the Middle East. Mordechai was clothed in such a robe as was Daniel
and in Yshuas case the Roman soldiers also put a purple robe on him saying,
Hail King of the Yehudeans! Prophesy who struck you!
4) CrimsonObviously, crimson or red is the color of his blood shed at the torture
stake after the Romans scourged him.
5) Fine Twisted Linen/WhiteBecause undyed linen is always white, this color
symbolizes his purity and resurrection.
Also, as early as Genesis 15, there were only 5 kinds of animals that were considered
kosher for sacrificing:

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1) Bull (and later, oxen as wellsymbolizes strength, but through stubbornness

(Psalm 22:12-13, Proverbs 14:4, Job 38:9-12)1
2) Sheepsymbolizes submission (Isaiah 53:1-12)
3) Goatsymbolizes driving something bad away (Leviticus 16)
4) Dove2symbolizes mercy and forgiveness or restoration (Genesis 8:8-11)
5) Pigeonsymbolizes humility or humble circumstances (Leviticus 5:7)
Now however, in this parsha, we need to focus on the 5 kinds of sacrifices, all called
zebhach in a general sense. A related term is qorban but there is a technical difference
between the two words. A zebhach refers to the act of killing the animal while the qorban
refers to the byproduct or after-effects of the killing, i.e. pouring the blood out on to the
altar. Other times the two terms are interchangeable as you can offer your offering and
sacrifice the animal that is being offered. In any case, the 5 kinds of sacrifices are:
1) Olahburnt offering: Derived from the Hebrew alah (to ascend), this kind of
sacrifice required the complete annihilation of the animal. More than any other
kind of sacrifice, the olah brings the consequences of sin into the sharpest focus
as it shows there are irrevocable consequences. The animal, one way or the other,
will be completely consumed. Also, in the case of Abraham, Isaac was supposed
to be sacrificed in this manner, resulting in his complete destruction without
significant remains (Genesis 22:2). Only the hide of the burnt offering was given
to the priests. This is sometimes also called kalil or whole burnt offering. Also
drink offerings were allowed with this form. The burnt offering is all about purity,
as the fire completely purifies the offering (Numbers 31:23).
2) Chotaahsin offering: This is for an offense against Father Yah. The person has
broken covenant through some sin and needs to be brought back into covenantal
alignment, or else he is cut off. It requires the sprinkling of blood before the
sanctuary and upon the horns of the altar. The remainder of the blood was to
poured out at the base of the altar. The flesh of an animal sacrificed in this way
was too Set-apart for the sinner to later eat as the food only belonged to the
priests. The entire Day of Atonement ritual was basically one great sin offering on
1

The Genesis 15:9 reference concerns cows or heifers for a special sacrifice Abraham does to elicit a
prophetic vision. If the cow is included in Genesis 15, the bull is implied as the male of that species. The
same thing happens with the sheep being included, covering both ewe and ram. By Moshes time the total
number of animals that could be sacrificed rose to 6, as both bulls and oxen were used to paint the same
sacrificial system in terms of spiritual types and meanings: strength through stubbornness. If we make a
separate count though for the Exodus system that includes both cows/bulls and ewes/rams, the number 6
which covers that list points to the number for work, Six days shall you labor but the seventh is a Shabbat
unto YHWH (Exodus 20:9-10), and as such this is the totality of the sacrificial animal labor force. We
work these 6 and then we get peace or completion or acceptance from Father Yah, thus pointing to the
shelamim offering and its meaning. 6 work days leads to rest and completion (shelamim again) thus
speaking to that pattern, whereas the Genesis 15 pattern speaks to 5, the number of Torah or instruction.
2
The dove species in Genesis 8 is yonah in Hebrew whereas the species of turtledove that is keyed for
sacrifice is tor. However, thematically the two terms are linked. Sometimes in Hebrew one word can
indicate more than one species, as seh indicates either sheep or goats and yonah can mean dove or pigeon.
Nevertheless the appearance and behavior of the yonah and tor species forms the spiritual message and
template we are drawing on. Also when yonah is intended as dove it has a linkage to restoration whereas
the pigeon aspect only points to humility or lowly circumstances.

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steroids. Not surprisingly the overriding theme of the sin offering was about
repentance. Sin offerings also allowed for cereal or bread offerings, called
minchah (see #4)..
3) Ashamguilt offering: Here the offense can be against either Elohim or man, but
the offense is of a particular kind that requires some form of monetary
compensation to restore that which was taken on top of the actual sacrifice. Guilt
towards Elohim was dealt with by pouring out the blood, while guilt against man
was dealt with a cash fine. The Suffering Servant in Yeshayahu 53:10 is said to
have been a guilt offering, therefore showcasing the ransoming of souls or
atonement. The theme behind the guilt offering is justice or restoring balance.
4) Minchahmeal offering: This offering of breads and cereals is associated with
giving gifts to promote friendship or to restore a relationship that was damaged.
Jacob used this kind of offering to placate his brother Esau (Genesis 32:13-18)
and this was Cains attempt to placate Father Yah in Genesis 4 as well. The
minchah offering to my mind most resembles the physicality of Yshuas sacrifice
(whereas the guilt offering most resembles the effect of Messiahs sacrifice) in
that minchah is composed on unleavened bread, seasoned with frankincense and
dipped in oil. Thus in one offering we have allusions to his birth (frankincense
brought by the Magi), betrayal (Judas dipped his bread in the oil as a sign of his
treachery and Yshua was betrayed at Gethsemane, or the olive oil press. It may
also be a veiled allusion to Psalm 41:9, he whom I ate bread with has lifted up his
heel against me. The theme then of the minchah is friendship worth sacrificing
for (Yochanan 15:13).
5) Shelamimpeace offering: These are sometimes called freewill offerings or
thanksgiving offerings, depending on the translation. Shelamim however is
derived directly from shalom and hints not just at peace but also
completeness or perfection. The sacrifices were followed up by a party
rejoicing in the favor that Father Yah had shown a person and these offerings had
to be voluntary and done with a willing and eager heart or they could not be
accepted. Elieazar, better known in the west as Lazarus, seems to have given just
such a feast in Yshuas honor after being raised from the dead (Yochanan 12:19). The person giving the shelamim must feel exceedingly grateful for some form
of deliverance or favor. In the case of Elieazars feast I think this speaks to the
heart of that sacrifices theme: Resurrection.
These are the 5 broad categories for sacrifices, but just so there is no confusion these
are not the only kinds of sacrifices mentioned in Tanakh. For example, tenuphah
(wave) and terumah (elevated) offerings are both derived from setting aside special
pieces of the sacrificed animal for special uses. Also drink offerings or libations can
also be offered along with the regular animal or cereal offerings described above,
particularly going with the olah and shelamim offerings. Lebonah (frankincense) and
other items are also combined with the broader categories above, and fire offerings
and qorbanot speak to general processes of sacrificing, along with other special
requirements for Shabbats and moedim.

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As a result, when dealing with these and other more specialized forms of sacrifice, I
refer to these as derivative sacrifices, so as to contrast them from the main categories
of sacrifices described above.
But heres the main point of all this analysis: What is revealed through fire is also
revealed through watermost specifically mikveh immersion rituals.
The first real mikveh was when Father Yah gathered the waters (mikveh means to
gather) into one place is Genesis 1. Noahs flood though also was a kind of gathering
of waters that pointed to the need for repentance, because Abba YHWH passed
judgement on humanity 7 days before the Flood (Genesis 7:4). That is why Keefa
said the following about the Flood:
(1Pe 3:19) And he preached to those souls which were detained in Sheol (Hades)
(1Pe 3:20) which were formerly disobedient in the days of Noah when the long
suffering of Elohim commanded an ark to be made, in hope of their repentance;
and eight souls only entered into it and were kept alive in the waters. (1Pe 3:21)
And you also, by a like figure, are made alive by immersion (not when you
wash your bodies from filth, but when you confess Elohim with a pure
conscience) and by the resurrection of Y'shua the Mashiyach (1Pe 3:22) who
is taken up to heaven and is on the right hand of Elohim and Messengers and
authorities, and powers are subject to him. (AENT)
Since we know the Flood happened on the 17th of the second month from Noahs
birth (Genesis 7:11), this means the human race was condemned on the 10th day,
mirroring Yom Kippur on 10 Tishri later on.
It turns out the Flood did begin on the 17th day of what we now call the lunar month
of Tishri (long story), in effect putting Noahs birth in Elul and foreshadowing the
Yom Kippur fast in Genesis. However, I must also be quick to point out that the lunar
month was not counted in Genesis. The calendar in Genesis was of solar origin and it
was only later, when Moshe knew the lunar cycles had to point to feast days within a
given agricultural season that the moon was incorporated into the system. With this
foundation in mind, we can now proceed to looking at the 5 kinds of immersions.
Immersion #1: Water for purity
Throughout the entire Biblical period, water was used for ritual cleansing of people
and objects. Not only does this form apply to the patriarchs, Moshe and the Israelites,
it also applies to priests getting ordained and as part of their regular requirements
before performing divine service. This kind of immersion was also required of
worshippers in the Temple, through Yshuas time and to its destruction in 70 CE.
The purity immersion was meant to be restorative to when defiling agents like a
corpse made one ritually unclean or when special worship requirements called for a
higher level of purity than was normally needed, such as for a Nazirite vow.
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However, there was one priest that Yshua knew that recognized the need to
emphasize a moral component over a ritualized one. But this priest was also a rebel of
the highest order because he dared to suggest that immersion could point to general
forgiveness of sins, without necessarily going to the Temple!
Immersion #2: Water for repentance
Yochanan the Immerser prepares his followers for immersion by cleansing their
minds first:
(Luk 3:10) And the crowds would say to him, "What then should we do?" (Luk
3:11) And he answered and said to them, "He who has two coats let him give to
him who does not have. And he who has food, likewise let him do." (Luk 3:12)
And the tax collectors also came to be immersed and said to him, "Teacher, what
should we do?" (Luk 3:13) And he said to them, "Do not require anything more
than what is commanded to require you. (Luk 3:14) And the soldiers would ask
him and say, "What should we do also?" He said to them, "Do no violence to
man and do not accuse anyone. This is sufficient for you for your wages.
Then Yochanan required a direct and brutally honest admission of their sins and
would respond with dire warnings if they did not turn from their behavior. Only
thenexcept in Yshuas case of coursewould this rebel priest approve the
immersion:
(Mat 3:6) And they would be immersed by him in the Yordanan River when they
would confess in their sins. (Mat 3:7) And when (he) saw the many from the
Pharisees and Sadducees that came to be immersed, he said to them, "Generation
of vipers! Who has informed you to flee from the wrath that will come? (Mat 3:8)
Do therefore the fruits that are worthy of repentance. (Mat 3:9) And you (ought)
not suppose and say within yourselves that we have Awraham (as our) father. I
say to you that Elohim is able to raise from these rocks sons to Awraham. (Mat
3:10) And behold, the axe is placed on the root of the trees. All trees, therefore,
that do not bear good fruit will be cut and thrown in the fire. (Mat 3:11) I
immerse you with water to repentance, but he that will come after me is stronger
than me. I am not worthy to remove his sandals. He will immerse you by the
Ruach haKodesh and by fire. (Mat 3:12) He whose winnowing fan is in his hand
will cleanse his threshing-floors and the wheat he will gather to his granaries and
the chaff he will burn in the fire that does not extinguish." (AENT)
And that is exactly how he described it:
(Mat 3:11) I immerse you with water to repentance, but he that will come after
me is stronger than me. I am not worthy to remove his sandals.
As a result, understanding that a more powerful master was coming became the prerequisite for the next level of immersion.
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Immersion #3: With the Ruach Ha Kodesh

He will immerse you by the Ruach haKodesh(Matthew 3:11-AENT)
To be immersed with the Ruach ha Kodesh could not be accomplished before Yshuas
resurrection. It means that the Set-apart Spirit of the Truth of Father YHWH is upon you,
leading you to all truth about your role in the kingdom and, in some cases, the gifts that
accompany that rank or training:
(Joh 17:17) Father sanctify them by your Truth, for Your Word is Truth. (Joh
17:18) As you have sent me into the world, I also have sent them into the world.
(Joh 17:19) And I fear for their sakes. I sanctify myself so that they may also be
sanctified by Truth.
Please note this is not the 3rd Trinitarian deity of Christianity. Rather the Ruach Ha
Kodesh is a functional aspect of the one true Elohim for those whom He seeks to drawn
near to Him through Mashiyach Yshua. Father Yah is always and only ONE. The
function is activated when Yshua dies:
(Joh 14:15) If you love me, keep my Commandments. (Joh 14:16) And I will
ask of my Father and He will give you another Redeemer who will be with you
forever. (Joh 14:17) The Spirit of Truth, He who the world is not able to receive
because it has not seen Him, nor does it know Him. But you know Him for He
dwells with you and He is in you. (Joh 14:18) I will not leave you bereaved. For
I will come to you in a little while. (Joh 14:19) And the world will not see me,
but you will see me. Because I live, you also will live. (AENT)
Immersion in the Ruach Ha Kodesh also gives a believer great powers of discernment
and, in the case of the Shlichim at least, the power to forgive sins (Yochanan 20:23).
However, how that forgiveness gift relates to the rest of us is unclear, but at least we
know that if we forgive offenses against us we will be forgiven by Father Yah in equal
measure (Matthew 7:1-2).
In any event knowing the Truth and having discernment to deliver it in most situations is
a great power and gift to have and it is this level of immersion that makes us aware of the
way we are to at least begin walking as servants in the kingdom.
This is in fact a very high level of anointing to operate in because it requires a willingness
to love sacrificially and put the needs of others ahead of our own. This is why it is
paralleled with the guilt offering of the Suffering Servant in Yeshayahu 53.
Ironically though with that high level we can graduate to an even greater degree and be
rewarded with pain and hardship that forges our character like a blacksmith works a piece
of metal.
Immersion #4: Fire
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The last form of immersion Yochanan the Immerser mentioned was that of fire (Matthew
3:10). Like the immersion from the Ruach Ha Kodesh, the Fire Immersion can only come
from Mashiyach Yshua. It is a sure mark of a mature believer who is called to either
teaching, leadership or both, because the fire is not for your sake; it is something you
endure for the sake of the others who will need your help. But when you endure that fire,
it will make you stronger after it delivers its painful blow.
It is at this point that we see the linkage between the fires and waters that brig purity of
character:
(Num 31:22) Only the gold, and the silver, the bronze, the iron, the tin, and
the lead, (Num 31:23) every object that passes through fire, you put through
the fire, and it shall be clean; only, let it be cleansed with the water for
uncleanness. And whatever does not pass through fire you pass through water.
(Num 31:24) And you shall wash your garments on the seventh day and be
clean, and afterwards come into the camp. (The Scriptures 1998)
Gold, silver, bronze, iron, tin and lead are all durable substances in their own way, or at
least more durable than their wooden or clay counterparts. Gold may have a low melting
point and bronze axes may dull more quickly than say iron, but that doesnt mean the
metals class overall is not speaking to a stronger class of believers. And the one thing all
these metals have in common is:
1)
2)
3)
4)

First, they all pass through the fire.

They are purified because they passed through the fire.
Then they pass through a separate water immersion.
Then, they are presented with clean clothes, a symbol of new and higher service
to Father Yah.

Fire Immersion is not for the timid! And it is also mentioned in part in Revelation as
well:
(Rev 3:18) I counsel you to buy of me gold tried in the fire, that you may
become rich; and white robes, to be clothed, and that the shame of your
nakedness may not be seen; and put eye-salve on your eyes, that you may see.
(Rev 3:19) As many as I love, I rebuke and discipline. Be faithful emulators
therefore, and repent. (AENT)
The next lines of Revelation however also make clear how great the reward is for this
particularly painful and difficult level of immersion:
(Rev 3:20) Behold, I have been standing at the door, and I will knock: if any
man hear my voice and open the door, I will come in to him, and will dine
with him, and he with me. (Rev 3:21) And to him that is victorious, to him
will I give to sit with me on my throne, even as I was victorious and sat down
with my Father on his throne. (Rev 3:22) He that has ears to hear, let him hear
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what the Spirit says to the assemblies.'" (AENT)

And once that happens, it leads to the water purification:
(Rev 7:13) And one of the Elders turned and said to me: "These who are clothed
in white robes, who are they and where did they come from?" (Rev 7:14) And I
said to him: "My Master, you know." And he said to me: "These are they who
came from great affliction; and they have washed their robes and made them
white in the blood of the Lamb. (AENT)
Rav Shaul gives and equally compelling description of this process here:
(1Co 3:13) The work of each will be exposed to view for the day will expose it
because it is to be tested by fire; and the fire will disclose the work of each, of
what sort it is. (1Co 3:14) And that builder whose work will endure, will receive
his reward. (1Co 3:15) And he, whose work will burn up, will suffer loss, yet
himself will escape; but it will be as from the fire.
Therefore, this fire determines for the worthy how their works will endure. It seeks out
and discloses the work of every person. In other words, the purpose of the fire immersion
is to find the exactly correct combination of gifts and virtues that will determine your
highest role in the kingdom as you reach your fullest potential on this earth. When that
rare and exceedingly beautiful event happens, you will reach the 5th and last immersion
level:
Immersion #5: The Sealing of Your Purpose
(Joh 6:27) Do not labor for food that perishes, rather for food that endures to life
that is everlasting, that which the Son of man will give to you, for this man
Elohim the Father has sealed." (AENT)
(Rom 8:26) So also the Spirit aids our weakness. For we are not cognizant of
what to pray for in a proper manner; but the Spirit prays for us with groans
beyond description. (Rom 8:27) And the searcher of hearts, he knows what is the
mind of the Spirit; because he prays for the Set Apart believers, agreeably to the
will of Elohim. Rom 8:28) And we know that he aids him in all things, for good,
who love Elohim; them whom he called from before our beginnings according to
his purpose. (Rom 8:29) And he knew them previously; and he sealed them
with the likeness of the image of his Son; that He might be the first-born of
many brothers. (Rom 8:30) And those whom he previously sealed, them he
called: and those whom he called, them he made righteous: and those whom
he made righteous, them he glorified. (AENT)
While the Romans cite appears to look at sealing as a matter or pre-destination, the truth
is Father Yah already looked into all our futures and determined what we would each
have to do in our own presents to be sealed in what is from our perspective our future.
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To be sealed is to get your instructions certified via royal decreeyour marching

orderswith the mark of the King of Kings upon you:
(2Ti 2:15) And study to present yourself before Elohim perfectly, a laborer who
is not ashamed, one who correctly announces the Word of Truth. (2Ti 2:16)
Avoid vain discourses in which there is no profit; for they very much add to the
wickedness of those occupied with them(2Ti 2:19) But the firm foundation
of Elohim stands and it has this seal: "Master YHWH knows them who are
His" and, "Let everyone who invokes the name of our Master (Y'shua) stand
aloof from iniquity."
But Rav Shaul goes further, explaining the differences between durable (metal) believers,
weak believers (other materials) and deceivers that must be avoided:
(2Ti 2:20) But in a great house there are not only vessels of gold or silver, but
also of wood and of pottery; and some of them for honor, and some for
dishonor. (2Ti 2:21) If therefore anyone purge himself from these things, he will
be a pure vessel for honor, fit for the use of his Master (Y'shua) and prepared for
every good work. (2Ti 2:22) Fly from all the lusts of youth; and follow after
righteousness and faith and love and peace with them that invoke our Master
(Y'shua) with a pure heart. (2Ti 2:23) Avoid those foolish discussions which
afford no instruction; for you know that they generate arguments.
(2Ti 2:24) And a servant of our Master (Y'shua) you should not contend
with, but to be mild towards everyone and instructive and patient, (2Ti 2:25)
that with mildness he may enlighten those who dispute against him if
perhaps Elohim may give them repentance and they may acknowledge the
truth, (2Ti 2:26) and may recollect themselves and may escape out of the snare
of Satan, at whose pleasure they have been held ensnared.
But the most extensive and detailed description of the sealing process is found in
Ephesians 4, as Rav Shaul explains how it works through the refining of our characters:
(Eph 4:22) But (you have learned) that you should lay aside your former
practices the old man that is corrupted with the lusts of error; (Eph 4:23) And
should be renewed in the spirit of your minds; (Eph 4:24) And should put on
the new man that is created by Elohim in righteousness and in the
separateness of truth.
(Eph 4:25) Therefore, put away from lying and speak the truth each with his
neighbor; for we are members one of another. (Eph 4:26) Be angry, but do not
sin. Do not let the sun go down upon your wrath. (Eph 4:27) And give no place to
the Accuser.
(Eph 4:28) And let him that stole, steal no more; but let him labor with his hands
and do good acts that he may have to give to him who needs. (Eph 4:29) Let no
hateful language come from your mouth, but that which is beautiful and useful for
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edification that it may convey grace to those who hear. (Eph 4:30) And do not
grieve the Ruach haKodesh of Elohim, whereby you are sealed for the day of
redemption. (Eph 4:31) Let all bitterness and anger and wrath and clamoring and
reviling be taken from you along with all malice: (Eph 4:32) And be affectionate
towards one another and sympathetic; and forgive one another as Elohim by the
Mashiyach has forgiven us. (AENT)
So now the entirety of the Master Pattern comes together!
We do purity immersions and burnt offerings to begin to burn away our previous sinladen selves. We need repeated dips in the water though because we are stubborn, like an
ox.
Then we progress to the sin offering and repentance immersion to compensate Father
Yah for our shortcomings and begin our repentance process to pay Him back for His
mercy. We learn to be more submissive, like sheep.
Once we sincerely repent and make concerted efforts to walk away from our sins, we
then begin our sacrifice of the guilt offering, as we further compensate Elohim with our
blood (our innermost efforts) and man with needed and appropriate restitutions. That is
when the Ruach Ha Kodesh immerses us for our efforts and we begin to walk in our
spiritual destinies and begin to see His gifts that He wants us to use. We walk in justice
and bring peace. As we do so we send our own scape goats into the wilderness as we
continue to purge our egos and die to ourselves.
Then, in the Minchah offering we become unleavenedthat is low and humbleand
anointed with the anointing of Mashiyach as the bread in this offering is anointed with oil
and salted with saltour eternal covenant with Father Yah. This means hardship and
sacrifice for the benefit of others, and it is a sign of Fire Immersion. The fire brings pain
but also strength and maturity, burning away distractions and bringing our core purposes
into perfect clarity and focus. This also helps us be more dove-like, bringing comfort,
peace, compassion and restoration wherever we go.
And finally, after all that we have the peace of the shelamim offering, along with
completeness and perfection from Yshua Ha Mashiyach that augments our frailties when
we stumble with more peace and strength from Father Yah to bridge our gaps. Torah
guides us to this, when we focus on Him and not ritual and Him and not our own carnal
needs, to seek first the Kingdom of YHWH and His righteousness, so that all the other
things may be added to us as well. We are then immersed in the sealing of our purpose,
and ironically have become kings and priests because we realize we are the lowest of all
the low sacrificial animals: pigeons, because thats the sacrifice that was given for the
infant Yshua:
(Luk 2:22) And when the days of their purification were fulfilled according to the
instruction of Moshe, they took him up to Urishlim to present him before Master
YHWH, (Luk 2:23) According to what is written in the Torah of Master YHWH
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that every male who opens the womb will be called a Set Apart one of Master
YHWH. (Luk 2:24) And as a sacrifice it is said in the Torah of Master YHWH to
give a pair of turtledoves or two chicks of pigeons. (AENT)
But from that humility and lowly position then emerges the prospect of an amazing
future:
(Jas 1:12) Blessed is the man who endures temptations so that when he is proved
he may receive a crown of life which Elohim has promised to them that love Him.
(AENT)
(1Pe 5:2) Feed the flock of Elohim which is committed to you: have care (of it)
spiritually; not from compulsion but voluntarily; not for base gain but with all
your heart; (1Pe 5:3) not as masters of the flock but so as to be a good example
for them: (1Pe 5:4) That when the Master Shepherd will be revealed you may
receive from him a crown of glory that does not fade.
A crown that never fades means we also have eternal life and the heart of the shelamim is
resurrection!
(Jas 1:21) And so, throw all that is defiled and the myriads of evil things far away
from yourselves and with meekness, receive the Word that is implanted in our
nature which is able to resurrect your souls. (AENT)
And this passage I believe wraps up the whole story perfectly:
(Mat 19:27) Then answered Keefa and said to him, "Behold, we have left
everything and have come to follow you. What indeed will we have?" (Mat
19:28) Y'shua said to them, "Truly I say to you, that you who have come to
follow me in this world, when the Son of man sits new upon the throne of his
glory, you will also sit upon twelve seats, and you will judge the twelve tribes of
Israel. (Mat 19:29) And anyone who has left houses or brothers or sisters or
father or mother or wife or children or fields for the sake of my name, will receive
one hundredfold and will inherit eternal life. (Mat 19:30) But many who are first
will be last, and the last first."
So it was written! So it will be done!
Im Andrew Gabriel Roth and thats your Torah Thought for the Week!
Next two weeks will be PESACH! Our beloved Feast of Unleavened Bread starts on
Shabbat, Friday night, April 3rd. As a result, the following Shabbat, beginning Friday
April 10th at sunset, counts as Shabbat Chol Ha Moed, or the Shabbat in the middle of the
feast/appointed time. So the 2015 Pesach Special will cover BOTH weeks.

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Our regular Torah schedule resumes Friday night, April 17th with Shemini or Leviticus
9:1-11:47, our Haftorah portion will be 2 Samuel 6:1-7:17 and our Renewed Covenant
reading will be Yochanan 11:45-53. Stay tuned!

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