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Scroll to Scroll Double Portion!

Todays Parsha #24: Vayikra (and he called) and #25 Tzav (you will command)
2016 Pesach Schedule:
Please note that I decided to make a slight divergence from the 2016 Calendar. We are
doing the double portion this week (Vayikra-Tzav) rather than last week (PekudeiVayikra). Our schedule is as follows:
Friday, March 18thDouble Portion of Vayikra-Tzav
Tuesday, March 22nd2016 Pesach Special, including Shabbat Chol Ha Moed and the
last days of the Feast. These teachings will cover you until Friday, April 1st.
Wednesday, March 23rd (sunset)As the 14th wanes in the late afternoon of this day,
seder begins. High Shabbat begins at sunset on which no work of any kind is permitted.
Thursday, March 24th (before sunset)High Shabbat for the first day of the Feast of
Unleavened Bread continues until sunset.
Friday, March 25th (before sunset)Bikurrim/First-Fruits (with omer count) begins and
the sheaf would have been raised this day in Israel. Weekly Shabbat begins at sunset
(Shabbat Chol Ha Moed, the Shabbat in the Middle of the Feast).
Saturday, March 26thWeekly Shabbat ends at sunset; first day of the week by Hebrew
reckoning begins.
Sunday, March 27thQyemteh dMaran (Resurrection of our Master/Resurrection Day).
There is no set Nazarene-Hebrew Roots halacha for how or even if to mark this day, but I
believe it doesnt hurt to remember the time any of us believe Messiah rose from the
dead, whether one thinks it is Sunday morning or Saturday night. This is also Bikurrim
on the Karaite calendar.
Tuesday, March 29thHigh Shabbat for the last day of Feast of Unleavened Bread begins
at sunset. No work of any kind is permitted.
Wednesday, March 30thFeast of Unleavened Bread ends along with the High Shabbat
at sunset.
Friday, April 1stParsha schedule resumes normally with Shemini.
Thursday, May 12thHigh Shabbat for Shavuot begins at sunset.

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Friday, May 13thHigh Shabbat for Shavuot ends at sunset. The daylight part of the 13th
is when the sacrifices for this occasion would have been offered. [Karaites would mark
this occasion as two days later, Sunday, May 15th.]
Spotlight on the Real Hebrew Month Names:
#1: Abib (Qetzir Ha-Seorim)
Abib = [ripening = Exodus 13:4, 23:15, 34:18; Deuteronomy 16:1]1st month, a.k.a.
Qetzir ha-Seorim [barley harvest, Ruth 2:23]
PART 1: Vayikra Torah readings
1) Meaning of this weeks Torah portion and summary of contents:
Vayikra means and he called and seems focused on the details about the various
offerings and sacrifices that are needed for and by the priests of Aaron. I say seems
focused because there are a lot of deep spiritual realities laying beneath the surface
when we delve into the meanings of these rituals.
2) Read Parsha (English-Leviticus 1:1-5:26). Play by Play commentary where
appropriate.

Vayikra el-Moshe vayedaber Yahweh elav me'Ohel Mo'ed lemor


Daber el-beney Yisra'el ve'amarta alehem adam ki-yakriv mikem
korban l'Yahweh min-habehemah min-habakar umin-hatson takrivu
et-korbanchem.
Im-olah korbano min-habakar zachar tamim yakrivenu el-petach Ohel
Mo'ed yakriv oto lirtsono lifney Yahweh.
3) Point out key Hebrew words/terms. Color Commentary:

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VAYIKRA EL-MOSHE VAYEDABER ELAV MEOHEL MOED LEMO (1:1) =


Yahweh called to Moshe and said, speaking to him from the Tent of Meeting. This is
because Moshe cannot physically enter the Tent due to YHWHs Glory Cloud preventing
him.
TZON (1:2) = sheep or goats. This term can refer to either species. This is also the
second Hebrew word that relates to both sheep and goats, SEH being the first, in Exodus
12:5.
OLAH (burnt offering in 1:3) is spelled ayin-lamed-heh rather than ALAHs alephlamed-heh. In some esoteric Jewish teachings, words that switch between aleph and ayin
at the head are related to one another. So for example, AUR (aleph-waw-resh) means
LIGHT but OWR (ayin-waw-resh) means BLIND, so there is a sense of sacrificing or
releasing going on. Same here. You make your OATH as ALAH and you fulfill that oath
through the OFFERING (olah) and the promise is released. (Explain Golem legend,
another variant on this idea.)
VESHACHAT HA ET-BEN BAKAR LIFNEY YAHWEH (1:5) = and he shall slay the
young bull before the face of Yahweh. This would entail a clean slitting of the throat in a
humane manner so the animal wont suffer.
NICHOACH (1:9) = pleasing or soothing. It is the same root from which we get Noah,
whose name means comfort, peace. Others think that the soothing fragrance can
perhaps induce or suggest a quiet meditative state.
VEIM MIN HAOF OLAH KORBANO LYAHWEH VEHIKRIV MIN HATORIM O
MIN BENEY HA YONAH ET-KORBANO (1:14) = If one's burnt offering is a bird, he
must bring a turtle dove or a young common dove. According to the Talmud (Rashi on
Chiulin 22b), this was a kind of dove that had bright stripes on the back of its neck. But
when it matures that stripes turn to red, as a sign that it is now perfect for sacrifice. Prior
to that time, it cannot be sacrificed.
VE-HI-KRIVO HA-KOHEN EL-HA-MIZBEACH U-MALAK ET-ROSHO (1:15) = and
the priest shall bring [the bird] to the altar and nip off its head. I found a very interesting
foreshadowing in this verse. Notice how the birds head is nipped off. In Hebrew, the
word for nip is MALAK and note how this function is given to the high priest, as this is
also important when checking out a certain NT parallel:
(Joh 18:10) But Shimon Keefa had a sword on him and he drew it and struck the servant
of the High Priest and took off his right ear. Now the name of the servant was Malek.
So Peter nipped off (malek) the servant of the high priest whose name was also the same
word, Malek! He also nipped or maleked Malek in the area of the head (et-rosho)
just as the priest did to the bird here.
VEHEVIAH L-BENEY AHARON HA-KOHANIM VE-KAMATS MISHAM MELO
KUMTSO MISOLTAH U-MISHAMNAH AL KOL LEVONATAH VEHIKTIR HA3|Page

KOHEN ET-AZKARATAH HA-MIZBECHAH ISHEH REACH NICHOACH


LYAHWEH (2:2) = He shall bring it to the priests who are Aaron's descendants, and [a
priest] shall scoop out three fingers full of its meal and oil, [and then take] all the
frankincense. The priest shall then burn [this] memorial portion on the altar as a fire
offering, an appeasing fragrance to Elohim. Most rabbinical authorities believe the priest
used the middle three fingers to do the scooping and the thumb and pinky were used to
perhaps wipe of excess stuff. Also the use of the word AZKARATAH is literally a
MEMORIAL OFFERING that is burned. I find this interesting because it may be the
original inspiration for YAHRZEIT candles that are lit on the Hebrew anniversary of the
death of a parent and this offering is burned away.
VECHI TAKRIV KORBAN MINCHAH MAAFEH TANUR SOLET CHALOT
MATSOT BLULOT BA-SHEMEN U-RKIKEY MATSOT MESHUCHIM BASHEMEN (2:4) = If he brings a meal offering that was baked in an oven, it shall consist
[either] of unleavened loaves made of wheat meal mixed with olive oil, or flat matzahs
saturated with olive oil. This is an amazing image because Yshua broke matzah on the
last night of his life and said This is my body to be broken for youand matzah is
white and brittle like bones.
But this matzah is ANNOINTED with oil (SHEMEN). Mashiyach means of course
anointed one. And he was betrayed at GET-SHEMEN-E. There is a full LOG of oil
about 10 ouncesin this loaf of bread!
KI CHOL SEOR VECHOL DVASH TAKTIRU MIMENU ISHEL LYAHWEH (2:11)
= for all that is fermented or all that is sweet cannot be burned as a fire offering before
Yahweh. Some rabbis think the word for sweet (dvash) denotes only honey. Others
would argue for any sweet product, like fruit juice.
VECHOL KORBAN MINCHATCHA BA-MELACH TIMLACH VE-LO TASHBIT
MELACH BRIT ELOHEYCHA MEAL MINCHATECHA AL KOL KORBANCHA
TAKRIV MELACH (2:13) = Moreover, you must salt every meal offering. Do not leave
out the salt of your Elohims covenant from your meal offerings. [Furthermore,] you
must [also] offer salt with your animal sacrifices. It is also to be noted that the word for
SALT and DESTROY are the same in Aramaic and Hebrew (MELKH), so the salting of
the offering leads to its destruction on the altar.
VEIM TAKRIV MINCHAT BIKUREY LYAHWEH (2:15) = When you bring an
offering of firstfruits before Yahweh. This is actually the beginning of the regulations for
the omer count and Shavuot as it defines and explains exactly how to harvest the
firstfruits. You could not eat the first grain before the 16th of Abib.
VEIM ZEVACH SHLAMIM KORBANO IM MIN HA-BAKAR HU MAKRIV IM
ZACHAR IM-NEKEVAH TAMIM YAKRIVENU LIFNEY YAHWEH (3:1) = If one's
sacrifice is a peace offering and it is from the cattle, he may offer either an unblemished
male or an unblemished female before Yahweh. The word SHELEM is derived from
SHALOM or peace, but it can also mean perfection or completeness offering. In
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that it is not about it being brought for sin but about the whole person. See more info on
the notes for Leviticus 5.
VESAMACH ET-YADO AL ROSH KORBANO OTO LIFNEY OHEL MOED (3:8) =
and he shall lay his hands on the head of the sacrifice and slaughter it before the Tent of
Meeting. The laying on of hands has a two-fold image. First, it shows respect and
appreciation for the animal, as if the priest were thanking it before saying goodbye. But
second, the animal is in a sense being ORDAINED as a sacrifice, since the laying on of
hands was used to pass leadership on from one generation to the next. A rabbinic
ordination even today is called a SHMECHA, from this same word and root, to lay on
hands.
VEHIKTIRO HA-KOHEN HA-MIZBECHAH LECEM ISHEH LYAHWEH (3:11) =
The priest shall burn them on the altar, to be consumed as a fire offering to Yahweh. This
is very odd wordingLECHEM appears here and it normally means bread. Many
rabbinic authorities actually call this a bread offering even though the context is
obscure as to what bread, why, where, etc. Perhaps this is another foreshadowing of
Yshua then, because he is the Bread of Life offered for us!
IM HA-KOHEN HA-MASHIACH (4:3) = if the anointed priest. This is another title for
the high priest. Though all priests are anointed, the special anointing on the high priest is
a foreshadowing of Messiah, the Anointed One.
ET-PENEY PAROCHET HAKODESH (4:6) = towards the face of the sanctuary curtain.
While the sacrifice is happening near the curtain, the blood should not be sprinkled or
stained upon it.
VEIM KOL ADAT YISRAEL YISGU VENEELAM DAVAR MEEYNEY HAKAHAL VEASU ACHAT MICHOL MITSVOT YAHWEH ASHER LOTEASEYNAH VEASHEMU (4:13) = If the entire community of Israel commits an
inadvertent [violation] as a result of [the truth] being hidden from the congregation's
eyes, and they violate one of the [specified] prohibitory commandments of Yahweh, they
shall incur guilt. The Rabbis look to this and other similar verses with the word KAHAL
(congregation, assembly) and link this to an early incarnation of the Sanhedrin.
Adding strength to this idea is 4:15 ZIKNEY HAEDAH or elders of the assembly.
Moshe raised up 70 judges or elders (Exodus 18) and this is the same number as the
Sanhedrin, although sometimes the number is given as 72. Yshua of course also sent out
70 second-tier disciples.
ASHER NASI YECHETA VEASAH ACHAT MIKOL MITSVOT YAHWEH
ELOHAV ASHER LO-TEASEYNAH BISHGAGAH VEASHEM (4:22) = If the
leader commits a sin by inadvertently violating certain of Yahweh Elohims prohibitory
commandments, he incurs guilt. This is very interestingthe rabbis in Horayoth 10a,
11a, apply this leader standard to the king of Israel alone. However the word is NOT
MELEK but NASI, which ironically now means the President of the Sanhedrin! Its very
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odd, because while I agree that what was described earlier in Leviticus 4 can be thought
of as ancient Sanhedrin recorded in the Torah, they dont apply the term for a leader
(NASI) that was adopted for designating the Sanhedrins leader, as if to suggest that they
maybe dont sin too much? Also, they cant mean that the King of Israel presides over the
Sanhedrin either, because remember King Saul was rebuked for usurping spiritual power
that belonged to the priests.
ALAH (oath) in 5:1 is also the same word for CURSE, so be careful what you commit
yourself to and watch out for the dark side of the oath. A curse is brought from an oath
when that oath is broken, like the woman who broke her oath to her husband in Numbers
5 and the waters turn her into a curse. Nehemiah 10:29-30 uses both oath and curse
in the same thought, but through two different words.
As referenced earlier, SHALEM (restitution) is actually derived from SHALOM (peace),
and the root meaning is, to make complete, to restore what was taken, to make
sound/perfect. This tells us Abba YHWHs idea of what peace is as opposed to
mans. Man may view peace as the absence of conflict or as the total destruction of one
combatant in favor of another. But Abba YHWH says clearly that we reconcile with our
brother. Both parties are restored to where they need to be, and both survive in unity
(5:16). Yshua also says as he dies, MESHALAM, It is accomplished in Aramaic,
which may be a reference to this type of offering, though other aspects of his bloodatonement remain unique and exclusive to him.
Note for 5:22-26: This passage concerns disputes over business deals and other similar
situations. Please notice that there is no arbitration or a 2-3 person Beit Din required. It
is only the case that when the thief is caught he must pay the amount fixed in the Torah.
Fines are assessed, property is restored to its rightful owner and the guilty party makes a
sacrifice to expiate his remaining sin. If such is not followed, then depending on the time
in history we are talking about, either the elders or a full Sanhedrin would single out the
thief for greater punishment.
Bonus Teaching:
The Most Important Messianic Prophecy You May Not Have Ever Heard of
As most of you know, I have been answering a lot of member questions of late on Pesach
timing and calendar and am happy to do so. This time out though I am writing not in
response to a particular member, but about something inspired by several members and
their emails.
This study then focuses on a chapter from the prophet Amos that to my mind is often
overlooked when Messianic prophecies are classified and gathered together. And yet,
this little bit of text tells us so much about Yshuas death more than eight centuries in
advance that it is not often far from my mind when doing the kind of studies on Pesach
and the death to resurrection timeline that are very common this time of year. Within his
8th chapter are vivid images of judgment and justice from Father Yah, as well as I believe
predictions about Yshua that are so sharp and clear its almost like Amos was watching a
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movie from his future. And, along the way, I also believe Amos clears up a lot of
confusion about Yshuas own final timeline. Lets begin then, and I will show you all
what I mean:
This is what Master showed me, and see, a basket of summer fruit. And He
said, Amos, what do you see? And I said, A basket of summer fruit () .And
said to me, The end ( ) has come upon my people Yisral, no longer do I
pardon them. (Amos 8:1-2, The Scriptures 1998)
Normally we might not think of summer fruit as a harbinger of bad tidings, but as you
can see the words for summer fruit and end are very similar in Hebrew and are being
used as a kind of pun or wordplay, with one image leading to the other. And it is also at
this point that some fearsome images and punishments for sin take further shape:
And the songs of the hkal [Temple] shall be wailing in that day, declares the
Master , many dead bodies everywhere, thrown into any place hush!
Hear this, you who are swallowing up the needy, to do away with the poor of the
land, saying, When does the New Moon pass so that we sell grain and the
Sabbath so that we trade our wheat, to make the phah small and the sheqel large,
and to falsify the scales by deceit, to buy the poor for silver, and the needy for a
pair of sandals, and sell the chaff of the wheat? has sworn by the Excellency
of Yaaqob, I shall never forget any of their works. (Amos 8:3-7, The Scriptures
1998)
Its at this point that some of the judgment imagery Amos is warning about begin to show
a marked resemblance to Yshuas death day. I will add the relevant NT passages for
what follows:
Amos: Shall the land not tremble for this, and everyone mourn who dwells in
it? And all of it shall swell like the River, heave and subside like the River of
Mitsrayim. (Amos 8:8, The Scriptures 1998)
Matthew: Then again Y'shua cried out with a loud voice and gave up his spirit.
And immediately, the curtains at the door of the temple were torn in two from the
top to the bottom. And the earth was shaken and the rocks were split.
(Matthew 27:50-51 AENT)
Amos: And it shall be in that day, declares the Master , that I shall
cause the sun to go down at noon, and shall darken the earth on a day of
brightness. (Amos 8:9, The Scriptures 1998)
Matthew: Now from the sixth hour there was darkness over all the land until the
ninth hour. (Matthew 27:45 AENT)

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Amos: And shall turn your festivals into mourning, and all your songs into
lamentation, and bring sackcloth on all loins, and baldness on every head, and
shall make it like mourning for an only son, and its end like a day of
bitterness. (Amos 8:10, The Scriptures 1998)
Matthew: Now at every feast it was the governor's custom to free one
prisoner to the people, whomever they were desiring. Now they had
imprisoned a well-known prisoner who was called Bar Abba. And when they
were gathered, Peelatos said to them, "Whom do you desire to be freed to you?
Bar Abba or Y'shua, who is called the Mashiyach?" For Peelatos was realizing
that they had delivered him because of envy. Now while the governor was sitting
on his judgment-seat, his wife sent to him and said to him, "Have nothing to do
with that righteous man, for I have suffered greatly in my dream today because of
him." But the chief priests and elders persuaded the crowds to ask for Bar Abba
and to destroy Y'shua. And the governor answered and said to them, "Whom do
you desire to be freed to you from these two?" And they said, "Bar-Abba!" And
Peelatos said to them, "And Y'shua who is called the Mashiyach, what should I
do to him?" They all said, "Let him be put to death on the stake!" (Matthew
27:15-22 AENT)
Luke: And Y'shua turned and said to them, "Daughters of Urishlim, do not cry
for me but cry for yourselves and for your children. For behold the days are
coming in which they say, 'Blessed are the barren and the wombs that have not
given birth and the breasts that have not nursed.' Then you will begin to say to the
mountains, 'Fall upon us!' and to the heights, 'Cover us!' For if to the green wood
they do these things, what will happen to the dry?" (Luke 23:28-31 AENT)
Matthew: And the centurion, and those with him who were watching Y'shua,
when they saw the earthquake and those things that had occurred, they were very
afraid and said, "Truly this was the Son of Elohim." (Matthew 27:54 AENT)
Amos: See, days are coming, declares Master , that I shall send a hunger in
the land, not a hunger for bread, nor a thirst for water, but for hearing the Words
of . And they shall wander from sea to sea, and from north to east they
shall diligently search, seeking the Word of , but they shall not find it. (Amos
8:11-13, The Scriptures 1998)
John: My sons, I am with you a little while longer. You will seek me. And as I
said to the Yehudeans, 'Where I go you are not able to come." (John 13:33,
AENT)
Now granted, Yshua does say a few lines later that the apostles will be able to follow
him later, but the point is, as Amos predicts, there will be a time they yearn for him who
is the Word of YHWH (Yochanan 1;1-14) and they will not find him.

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And as for the last line in the chapter, verse 14, that is the only one that I am not sure of
applying to Yshua. It deals with pagans in Dan and Beersheba perishing and not rising
again, and while it is true Yshua was in Samaria ministering to people at Beersheba in
Yochanan 4, that linkage is not as direct as these others seem to be to me.
But even if verse 14 is not about Yshua at all, there is enough going on here, especially
in verses 7 through 13, that clearly is about Yshuas last day with
1)
2)
3)
4)

The sun is turned to darkness starting at noon.


He dies at a festival which promptly turns to mourning.
An earthquake also happens at that time.
He is proclaimed as the Son of YHWH.

It is these prophetic details that have my keen interest and that I believe help resolve long
standing differences between the Aramaic and Greek versions of the Gospels as well as
widespread confusion on the overall timing of these events.
So in order to see why this is so important, I want you to try a thought experiment with
me. Imagine you are a follower of Yshua and you are present at the execution site. You
are also well versed in Scripture and Amos prophecies. Its a warm spring day, Yom HaChamishi (Thursday), the 15th of Abib, or April 4th, 30 CE.
When sun is darkened at noon, you and just about everyone else are completely shocked.
A miracle has happened right in front of your eyes. Immediately you search the
Scriptures and find these lines in Amos. The verdict seems clear: The judgment the
prophet warned about is visited upon Israel as Messiah is dying. The day is
SHORTENED, because it seems the sun has gone down, ending Yom Ha-Chamishi.
Then three hours later the sun returns! Because Thursday appeared to die prematurely,
the returning sun can only be an accelerated Friday afternoon, and Friday afternoon is
what the Greek calls Preparation Day, apparently for the weekly Shabbat, but the
equivalent term is NOT in the Aramaic NT, even once.
This miraculous phenomenon of the darkening sun shortening Thursday and accelerating
to Friday contradicts with what John will say later (19:31), that the current day IS a
Shabbat AND a High Day, meaning a High Shabbat, the 15th of Abib, but this is a
panicked situation at the moment. Folks will sort all that stuff out later.
But for now there is no time to think about it because in no time the returned sun is going
down, and in fact it never stopped its descent, but the folks there didnt know that. With
Friday ending, this is why the Greek seems to think the Shabbat was dawning but the
Aramaic says the current Shabbatwhich must again be Highwas actually going to
bed. The problem is the same word that in Aramaic means go to bed/close down/spend
the night also means to shine, dawn, and so the meanings got switched.

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The reality was of course the sun on Thursday never set, so Thursday never ended while
Yshua was on the stake. Yochanan, the only apostle who was there, understood that, but
his original Aramaic words got mangled into Greek with unintended meanings that
included day of preparation just as other words got misunderstood in other Gospels and
thats a much longer story for another time.
I think the strength of this theory is that it explains variants in both Aramaic and Greek
without doing violence to either version. The Greek simply records what the people at the
execution stake initially thought and the Aramaic records what it actually was. This may
have also been because Aramaic is a Semitic language, the native language of Messiah
and his apostles, so it retained the accurate timings and meanings while the Greek did
not.
That is why I do not believe this term preparation day is correct because in all six
verses that it appears (Matthew 27:62, Mark 15:42, Luke 23:54, John 19:14,31,42) the
Aramaic reads completely differently.
In Matthew 27:62 the phrase beter erubata simply means after the sunsetas in ereb,
the Hebrew word for evening.
Mark 15:42 has an even tighter reading with wkad hwa ramsha derubata, with
ramsha meaning afternoon and erubata being a verb for setting so therefore,
and when the afternoon was setting
In Luke 23:54 we read, wyoma erubata hwa wshabta nagha hwa, or, and the day was
SETTING and the Shabbat was spending the night. Again, the Aramaic word was
confused for dawning when it meant closing to match the first part of the sentence.
And this brings us to the three places in John (19:14,31,42) where the Greek also uses
paraskue (preparation day) but the Aramaic does not.
Verse 14 says, werubata howat dPetzkha or very literally as and the evening turned
over, (that) of the Pesach. This was a very understandable error on the Greek side since
the word howat usually means was but in context here its secondary meaning, to turn
over was intended.
Verse 31 says, metil derubata hawa (for it [the day] was setting, and, metil dshabta
nagha yoma hwa gyr raba (because of (the) Shabbat spending the night; the day was a
High Day.
Finally, verse 42 also uses howat to mean turning over and reads, metil dshabta ealaa
howat, or because of the Shabbat that was brought was turning over, again very
literally.

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Let me go just a little deeper please and show you where I get this idea of howat being
misread for was but actually meaning to turn over. First, here is the reference from
the SEDRA Aramaic Lexicon at:
http://www.dukhrana.com/lexicon/word.php?adr=2:5108&font=Estrangelo+Edessa&size
=125%

hwt -
ID

Category Origin

2:5108

Verb

SEDRA3

Peshitta NT

be, was, turn

show verses

Strongs
G1096,G3306,G2076

Next, let me show the exact context for this use, in John 13:2
And when supper was done (), Satan placed it into the heart of Yehuda, the
son of Shimon, Skaryota that he would betray him. (John 13:2 AENT)
This line can also be read as and when supper had turned over/concluded and in other
cases (Mark 6:2) it can be turning as in transforming into/starting, so once again an
Aramaic word with a double meaning was misunderstood.
One final question though I should answer on these readings, and that is: If the High
Shabbat was ending and not the Weekly Shabbat starting, why did the Yehudeans ask
Pilate to break the legs of Yshua and the other two victims and take them down?
Wouldnt that request make more sense that they wanted to bodies out of the way
BEFORE a Shabbat, whether Weekly or Annual, had begun?
The reason was that Torah law demanded that even criminals, whenever possible, be
buried before sunset, especially when they are hung on a tree (Deuteronomy 21:23).
These Yehudeans knew that Yshua had many followers and that some of them were
probably on the Sanhedrin with them. If they denied this popular prophet and would be
Messiah even a kosher burial, they knew this would create a huge backlash among their
other leaders.
Now Joseph of Arimathea and Nicodemus, because they were also on the Sanhedrin,
anticipated this move, believing that the other Yehudeans would have simply have been
content to get Yshua and the other two off of their stakes and bury them in a common
grave before the sun set. So, when they saw the others making this move, Joe and Nick
immediately went to Pilate to get permission for a more proper burial, which the Roman
governor promptly granted.
Furthermore, the fact that it was a High Shabbat created added urgency for this to get
done. The commandment in Deuteronomy 21:23 was universally regarded (then and
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now) to trump Shabbat regulations to rest. If a loved one dies on a Friday night, he or she
must be buried before sunset, as my own father was when he passed on a Friday night
and the undertakers plied their trade all through Shabbat for an Orthodox Jewish funeral
home.
As a result, the other Yehudeans know they cannot hide behind the Annual Shabbat and
let the popular but controversial Yshua of Nazareth rot up there. He simply had too
many followers to make that idea tenable. Even a Jewish criminal had the right to be
treated with respect upon his death, and to deny that to someone like Yshua would have
meant riots in the streets that Rome was all too happy to put down by their sword.
In other words, they couldnt get away with it, because they feared riotous mobs, so the
quicker Yshua can get in the ground, the quicker this issue might go away. Of course we
know what they didnt: It never went away!
Torah Question of the Week:
What does this portion tell us about Joseph and Maryam?
END PART 1

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PART 2: THE HAFTORAH (Vayikra)


Torah Question of the Week:
What does this portion tell us about Joseph and Maryam?
It tells us that they are definitely poor, because of this line:
And if he is unable to bring a lamb, then he shall bring to , he who has
sinned, two turtledoves or two young pigeons, one for a sin offering and the other
for a burnt offering. (Leviticus 5:7, The Scriptures 1998)
This is the offering Joseph brought, due to the uncleanness of his wife (ritually speaking
of course) and/or the offering for giving birth to a son:
And spoke to Mosheh, saying, Speak to the children of Yisral, saying,
When a woman has conceived, and has given birth to a male child, then she shall
be unclean seven days, as in the days of her monthly separation she is unclean.
And on the eighth day the flesh of his foreskin is circumcised. And she remains
in the blood of her cleansing thirty-three days. She does not touch whatever is setapart, and she does not come into the set-apart place until the days of her
cleansing are completed.
But if she gives birth to a female child, then she shall be unclean for two weeks,
as in her monthly separation, and she remains in the blood of her cleansing for
sixty-six days.
And when the days of her cleansing are completed, for a son or for a daughter, she
brings to the priest a lamb a year old, as a burnt offering, and a young pigeon or a
turtledove as a sin offering, to the door of the Tent of Meeting And he shall bring
it before , and make atonement for her, and she shall be cleansed from the
flow of her blood. This is the Torah for her who has given birth to a male or a
female.
And if she is not able to bring a lamb, then she shall bring two turtledoves or two
young pigeons, one as a burnt offering and the other as a sin offering. And the
priest shall make atonement for her, and she shall be clean. (Leviticus 12:1-8,
The Scriptures 1998)
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, according to
what is written in the Torah of Master YHWH that every male who opens the womb will
be called a Set Apart one of Master YHWH. And as a sacrifice it is said in the Torah of
Master YHWH to give a pair of turtledoves or two chicks of pigeons. (Luke 2:22-24AENT)
4) Haftorah portion (English- Yeshayahu (Isaiah) 43:21 44:23) and discuss
common themes with the Torah portion.
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Am-zu yatsarti li tehilati yesaperu.


Velo oti karata Ya'akov ki-yagata bi Yisra'el.
Lo-heveyta li seh oloteycha uzvacheycha lo chibadetani lo he'evadeticha
beminchah velo hogaticha bilevonah.
5) Our linguistic commentary
I will consign Jacob to the banthe word here is HEREM, and designates the
penalty Father YHWH usually reserves for the most evil nations, when all inhabitants
are put to the sword (see 1 Kings 20:42).
Another word for ban or something devoted to destruction/sacrifice/given up to
Father YHWH is QORBAN, offering, which as we saw is derived from the root QR-B ( to come near).
The rest of 44:6 is also key: Ani rish-own vani akh-he-rown (I am the First and the
Last) oo-mee-bel-ah-di ayn Elohim (and besides me there is no other Elohim)! We
also know this as I am the Alap and the Taw! It is through this imagery that Abba
YHWHs redemptive plan THROUGH His Son unfolds.
The word though for last (akh-he-rown) is very interesting. It is from where we get
the term ACHARIT HA YAMIN (latter days). But the same word can also mean
behind. While behind fits well with being last, when we envision a line of people
a certain way (edge on, horizontal), one could say literally the last are first and those
behind are actually BEFORE. To me this means, change your perspective O Man
and then you will see that those who are behind are actually first, as Yshua taught!
TEHO (44:9) = futile, derived from TEHOM, void. It means an abyss, totally empty,
unreal. Thats what idolatry is. And yet the Ruach of YHWH moved over the face of
TEHOM as only HE can! So to go away from Him is literally to enter the void.
NATZAL (44:17) = deliver, but also can mean strip away, plunder. This double
meaning contains the sense of expectation the person has from his false god
(deliverance) and what he will actually get (stripped away)! Verse 20 then says, he
CANNOT deliver himself!
6) Renewed Covenant portion: (English) Romans 8: 1-13 (all the way through with
applicable footnotes.)
7) Highlight common themes in Aramaic:
Romans 8:2
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47) When we receive the finished work of Messiahs sufferings and surrender to him as
King of Kings then the Torah of the Spirit of Life is written upon our hearts. The Spirit of
Life living within us emancipates (sets us free) from the old carnal nature that wants to
break YHWHs Torah and continue sinning. Yshua is the door to the new spiritual man.
Regrettably, false religion uses the cross to emancipate Torah from being written upon
the heart. Many theologians teach that Torah itself was nailed to the cross, when in fact
the cross (or torture stake) is the Grace that was given to spiritually empower every
Believer to open our hearts to Torah.
Na-moo-sa gyr dRukha dkhaya (The Torah that is the Ruach of Life) in 8:2. The use of
the DALET grammatically speaking means properly OF as a proclitic, or prepositional
prefix. However DALET is the one proclitic that is NOT in Hebrew and exclusive to
Aramaic. In Aramaic also the DALET can mean WHO, but the grammar structure has
to be different than how it reads here.
Nevertheless, I find it an intriguing little remez (hint) that for just a moment the meaning
is sort of beneath the surface poetically as for the Torah WHO is the Ruach of Life,
which IS Yshua the Mashiyach has emancipated you from the instruction of sin and
death!
Also note the contrast through the same word in Aramaic NAMUSA (nomos is the loan
word in Greek) between THE TORAH AT SINAI and torah as in a single instruction.
Here the small instruction of sin and death is OVERRIDEN by Yshua because of THE
TORAH AT SINAI that promised he would do so.
The emancipation is NOT from TORAH, but from the sins listed in Torah that will bring
you death. The torah of sin and death is taken away WHEN we are righteous through
Yshua our Mashiyach.
In general, understanding the difference between TORAH and torah though it is the same
word is one of the most important ways to clarify nearly a hundred lines of Renewed
Covenant Scripture!
Romans 8:4
48) The righteousness of Torah is fulfilled when the spiritual man delights in YHWHs
Torah, and the Perfection of the Word of YHWH lives inside of us according to
Mashiyach in us. When we see that our spiritual man desires obedience to Torah, far
more than our old carnal nature wants us to sin, then the righteousness of Torah is being
fulfilled and living inside of us.
8:4, the WALK with flesh (halakh) is compared directly with the walk of the Ruach, also
halakh, as in HALAKHA, proper application of Torah, the way to waLuke You can only
WALK one way at a time and you cant walk in both. The sense of TESHUVAH
(repentance) is literally TO TURN AROUND.

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Romans 8:7
49) The flesh is enmity towards Elohim: for it does not subject itself to the Torah of
Elohim. What the flesh does is choose a religion or a religious denomination that it is
comfortable with. The flesh rises up in anger and wrath and threats and accusation when
the Torah of Elohim is presented. It is not possible for the flesh to subject itself to the
Righteous Instructions of Elohim. Both Judaism and Christianity have all manner of
religious traditions that negate Torah because religion cannot spiritually empower
anyone. The letter of the law or a Statement of Faith or a doctrinal creed cannot
bring spiritual empowerment to either receive the Ruach haKodesh or write Torah upon
the heart. Mashiyach says, Repent for the Kingdom of Heaven is at hand. Spiritual
empowerment comes from Mashiyach when we repent of breaking Torah.
Romans 8:11
50) The Spirit of Mashiyach is the Ruach haKodesh which brings life; there are no
substitutes which provide rite of passage into the Olam Haba (world to come). The
importance of living according to Mashiyach is paramount for Salvation, which is why
his very name means "YHWH's Salvation." Knowing that his Spirit must dwell inside of
us we can then boldly welcome His Word; Torah written upon the heart, and all substitute
false religious ideas and traditions of men are rejected.
Now compare 8:4 to 8:11that same TORAH SPIRIT raises Yshua from the dead and
promises us eternal life! There is only ONE SPIRIT of YHWH!!!
8:12- Now we are DEBTORS, the word here, KHOB also means SINNERS. In
Matthew 5:12 Yshua uses this word that the Greek mss apply sin or debt to in about
equal numbers, but its the same word. Thats why Yshua teaches in John that to be in
sin is to be a servant to sin, to be in debt to the sin as master. This is subtle yet very
cutting remark by Rav Shaul, that we need to mind who are debts are with and remember
we can be in sin-slavery at any moment, no matter who we are.
8) Apply these themes/issues to modern issues in the Netzari faith. (My last
statement above about sin and debt is a timeless call for our day and to remember
we are all brothers and sisters.)
9) Relate to all or part of an Appendix portion of AENT or footnotes from a portion.
(NT Misconception #11-Commandments Nailed to the Torture Stake, p. 805807.)
Study Questions and the Torah Thought for the Week are at the end of Tzav!
END PART 2

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Scroll to Scroll:
Todays Parsha #25: Tzav (Command)
PART 3: TZAV TORAH PORTION
AND NOW FOR THIS WEEKS PORTION
10) 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 parsha tetzaveh or you will command/charge.
This time the focus of the portion is on the priestly responsibilities in preparing
sacrifices.
11) 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.
12) 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.
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.
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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
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.
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ZEH KORBAN AHARON UVANAV ASHER-YAKRIVU LYAHWEH BE-YOM


HIMASHACH OTO ASIRIT HA-EFAH SOLET MICHAH TAMID MACHATSITAH
BA-BOType equation here.KER 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!
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
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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!

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PART 4: THE HAFTORAH (Tzav)


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.
13) 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.
14) 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:
10

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).
15) 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.
16) 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?
17) 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!)
18) 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 at a given time that were
considered kosher for sacrificing:

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1) Bull (and later, oxen as well)symbolizes 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)
It turns out the Flood did begin on the 17th day of what we now call the lunar month
of Bul or Heshvan (long story. 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.
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
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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.
Immersion #3: With the Ruach Ha Kodesh
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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
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
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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 bring 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
what the Spirit says to the assemblies.'" (AENT)
And once that happens, it leads to the water purification:
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(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.
To be sealed is to get your instructions certified via royal decreeyour marching
orderswith the mark of the King of Kings upon you:
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(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
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
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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
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)
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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!

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