Tag: leviticus

Parashah Bo (come) Exodus 10 – 13:16

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The plagues continue, with locusts, darkness and the final plague, the death of the firstborn of Egypt.

Moses is instructed by God what the Israelites must do to be protected from the angel of death, for even though Goshen had been protected from the other plagues, it seems that the angel of death was over everyone and everything, and only the blood of the Passover Lamb would protect you from death. They are also told to sacrifice the lamb, and to make sure that the sacrifice is eaten in the prescribed manner, with nothing left over, and only those who are Israelites, or slaves and sojourners with Israel who have been circumcised may eat of this meal.

After the death of all the firstborn, both men and animals, Pharaoh lets the people go. They plunder the Egyptians, who give willingly, and leave the very next day. Moses reminds the people of the Passover regulations, commanding them to teach this story throughout all their generations and to eat the Passover meal (Seder) every year according to the way it should be done, with no leavened products for a week.

The term “The Passover Lamb” is first introduced to us in this parashah. To the Jewish people, the Passover Lamb represents freedom from slavery to Egypt, and is a very important part of our history. Because the Temple no longer exists, and the Torah specifies that the Passover Lamb had to be sacrificed at the Temple, we do not eat lamb at Passover; the usual dish chosen is chicken.

I have this great recipe for baked chicken: grease a pan, place the cleaned chicken pieces in the pan and spread butter over them. Sprinkle on salt, pepper, garlic powder and fresh parsley flakes. Bake at 375 for 45-60 minutes, or until the skin is browned and bubbling. YUM!!

The Passover Lamb means freedom from slavery to Jews, and to Christians it is a reference to Yeshua, who sacrificed Himself to free us from a different form of slavery: slavery to sin.

Now here is the interesting part: the Passover sacrifice was not a sin sacrifice- it was a thanksgiving sacrifice. There are 5 types of sacrifices:

  1. Whole Burnt Offering
  2. Meal Offering
  3. Peace Offering
  4. Sin Offering
  5. Guilt/Trespass Offering

The first three offerings are voluntary, and the last two are mandatory for atonement from sin. The main difference is that of all 5 sacrifices, the only one where both God and the person sacrificing shared of the meat was for the Peace, or Thanksgiving sacrifice. This was representative of the communion between man and God.

Yeshua’s sacrifice was clearly one made for the atonement of sin- it was most representative of the wholly burnt sacrifice, since His entire body was given to God. But wait! If the sacrifice Yeshua (Jesus) made was a sin sacrifice, why is He called the Passover Lamb? The Passover Lamb sacrifice was a peace offering, a Thanksgiving sacrifice, and not a sacrifice to atone from sin. So, then, is calling Yeshua the Passover Lamb really accurate?

Not from a human timeline, but since God is not subject to any timeline, we need to look at another specific sacrifice to find the complete relationship opportunity that Yeshua’s sacrifice made possible. That sacrifice is described to us in Leviticus 16- it is the Yom Kippur sacrifice. We are told to have 2 goats (not lambs)- one to be sacrificed and one to be released into the desert after the people have placed upon it’s head their sins. The goat that was chosen by lot to be sacrificed had it’s blood used to atone the alter and the Most Holy Place, and the rest of it was a burnt sacrifice. I checked the Chumash and did not see specifically where it mentioned if any portion of the Yom Kippur lamb was to be given to the Priests, but since God says that we are all to afflict our souls ( fast), clearly this had to be a wholly burnt sacrifice, with no parts being eaten by the Priests.

As we can see, Yeshua’s sacrifice was more like the Yom Kippur goat, not the Passover Lamb, so which is it? Did Yeshua’s sacrifice cleanse us of our sins, or bring us into communion with God?

The answer is: it has done both of these things at one time.

The way I see this working is that Yeshua took on our sins, as the Yom Kippur goat does, and freed us from sin when He sacrificed Himself on Passover. The Passover Lamb sacrifice was a Thanksgiving, or Peace offering which allowed us to commune with God. But, communion with God is not possible when we are covered in sin, so first we must have the sin removed. Only after we have been cleansed of our sins can we have complete communion with God and come into His presence. Under the Sacrificial System one had to perform two, separate sacrifices to attain this state of communion, but with Yeshua’s sacrifice both were accomplished, at once.

Yeshua is the Passover Lamb, which was a lamb chosen by man whose blood would protect them from death, and He is also the the Lamb of God, the Yom Kippur lamb chosen by God (through throwing lots) to atone for the sins of the people. He is both of these: God chose Yeshua to atone for the sins of the people, and when you choose Yeshua as your Passover Lamb, then you have both atonement of your sins and protection from death (not the first death, of course, but the second death, which is for all eternity.)

PS: Next week Donna and I will be on our annual anniversary cruise so I will not be blogging. Have a great week, and I will be back on February 13. 

God’s word is the same for everyone

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Here I am, sitting at home, writing in my blog and wondering how much longer I will be able to go before the caffeine (actually, lack of caffeine) headache starts to hit. Last night began Yom Kippur, and we had a Kol Nidre (Hebrew for “All oaths”) service. Despite technical issues, it went well. Normally there would be prayer services all day, which makes the time go by faster, but not this year. Maybe, if we grow more and get enough people who want to celebrate this day in prayer, we can hold the evening and all day services, as well.

I was talking with someone last night who was drinking something from a cup as we talked, and this person has been a Believer and Hebraic Roots Christian (the other side of the Messianic Jew coin) for a long time. Yet, here he is, drinking in front of me knowing that I am fasting.

He was telling me of plans for a break-fast together at the house of one of the people who has a home fellowship meeting every Wednesday, and they usually bring food and eat at around 1830 or so. Of course, Donna and I were invited but we have our own traditional break-fast that we have done for nearly 20 years and have no desire at all to stop doing: it’s called the Outback Steak House!

Anyway, back to the story: so, I tell him that it would be too early to eat since the sunset isn’t until around 1930, and you wanna know what he accused me of being? He accused me of being “legalistic”! He has no idea what an insult that is, and no idea of what he was talking about, either. Legalism, as Shaul (Paul) used it in the letter to the Galatians, means to follow the Torah only as a means to attain salvation; in other words, we do what God says so we can be saved. I don’t do what God says to be saved- I do it because God said to do it. God didn’t say to do it half-way, or in whichever way is easiest for us, or whichever way we want to. God said this is what you are to do, and this is how you are to do it. Period.

I am not really mad at this person for the sin he accused me of. He needs to re-read the word of God, and include those sentences that come after what he wants to believe. Such as when, in Acts 15, the Elders told the newly-converting Gentiles that they are expected to do 4 things. That was not the end or entirety of their expectations. The letter sent to the Gentiles who were converting to Judaism- if you followed Yeshua that is what you were doing- said that they need to immediately stop eating blood, stop eating anything strangled, stop eating anything devoted to an idol, and to stop fornicating. But that wasn’t the end of it-there was more. Most Christians like to think (or have been taught) it stopped there, and that all the other commandments in the Torah were left up to the individual Gentile to take it or leave it. Not true.

As Paul Harvey would have said, “And now for the rest of the story…”. These four commandments, so to speak, were to be immediately adhered to by new converts, but all the rest of the Torah was not thrown out- the next sentence says that these new converts will be hearing the laws of Moses in the synagogue every Shabbat. Why did they say that, if the Mosaic law (Torah) wasn’t important? They said that because the point is that these 4 restrictions are just the start, not the end, of the process these new Believers would be going through. These 4 restrictions are what the Elders felt could be reasonably expected from Gentiles who have spent their entire lifetime without any restrictions. To throw the full weight of the Torah on them, all at once, would be too much to expect of anyone. Even the Jews, who were expected to fulfill every command of Torah and who had been raised from infancy with those restrictions, even they still couldn’t obey them completely! To throw them all, all at once, on the Gentiles was unreasonable, and would only result in creating a stumbling block in their path to salvation.

That’s why I say we all need to read the next sentence. The Elders clearly expected that these converts would now be leading a Jewish lifestyle, and going to Synagogue every Shabbat where they would hear the words of God and learn the Torah. And, as such, it was expected that they would, eventually, be able to take on the fullness of the Torah.

The statement made to me by my brother last night, which was that Jews are expected to honor the entire Torah but Gentiles don’t have to, is ridiculous. It is nearly blasphemous, accusing God of playing favorites, and announcing that what God said is required (of those that follow Him) is not true for all people. Basically, he called God a liar.

GOD HAS NO RELIGION!  He has Torah. He gave the Torah to the Jewish people, His chosen people, who are chosen to bring the Torah to the world. There cannot be any discussion or argument against that; at least not if  you read the bible, either Old or New Covenant, and read all the sentences. And what I mean is that you don’t just read what you want, pull something from here and something from there: the entire bible is valid, from the first line in Genesis to the last sentence in Revelations. And there is nothing in the New Covenant that is new- and there is nothing anywhere that says some have to do what God says and others don’t- and there is nothing Yeshua (Jesus) said that goes against Torah- and there is nothing Shaul (Paul) said that goes against Torah.  There is nothing, anywhere, in the entire bible that says all laws are for Jews and only some are for Christians.

God is very clear that anyone who sojourns with His people, meaning anyone who wants to worship the God of Abraham, Isaac and Jacob and call themself one of God’s chosen, has the same rights and privileges as a natural-born Jew. That goes both ways- if you have the same rights and privileges, you are also subject to the same laws and commandments. You can’t have your Kugel and eat it, too.  If you believe in God, if you profess that you are saved because you have accepted Yeshua/Jesus as your Messiah and Savior, then you MUST honor His word and worship Him as He said to.

And how we do that is in the Torah.

When Yeshua died for our sins, it did not release us from obeying God’s word. I am spending today, this very moment, fasting and praying for forgiveness NOT because Yeshua’s sacrifice doesn’t cover me, but because I am still a sinner, and because God commanded that this day, the tenth day of Tishri, is a day to be devoted to asking for forgiveness. The fact that Yeshua has covered my sins doesn’t mean I don’t ever have to ask to be forgiven anymore.

Think about it: if you don’t ask for forgiveness of a sin, that means you don’t really feel any remorse, and if you feel no remorse, then you can’t be repentant. Yeshua’s sacrificial death will not save a sinner who is unrepentant.

I fast this day because God said to, and that means the entire day, sunset to sunset, as God decreed it should be done. That’s not legalism, my friends, that is called worship! That is called devotion! That is called demonstrating my love for God by being obedient!

My friends, my brothers and sisters out there somewhere, reading this now- I pray that the truth of God’s complete plan of salvation is fully revealed to you. I pray that the forgiveness provided by Yeshua’s sacrifice, which is the ultimate demonstration of God’s willingness and desire to forgive you when you do T’shuvah (repentance), is not diluted and perverted into some form of license to ignore Torah.

Thanks to Yeshua, I will not go to hell if I eat ham, and with or without Yeshua, I will not go to heaven just because I don’t eat ham. However, if I chose to obey the laws of Kashrut in Leviticus 11, I will demonstrate my desire to please God, to obey Him, and I will earn blessings for obedience.

Obedience brings blessings- it is the promise of God (Deuteronomy 28)-do you have so many blessings that you don’t want any more?

Do you feel that you don’t need to ask for forgiveness? Have you lead a totally sinless life since you accepted Yeshua? Do you think that just because Yeshua died for your sins you don’t have to stop sinning? What is a sin? Isn’t it disobeying God? If God said, “This is what you are to do”, and you refuse to do it, for whatever reason, isn’t that a sin?

If you think that because you are a Gentile you don’t have to follow the Torah, you are wrong. Sorry, don’t mean to burst your “Buffet Believer Bubble” that you can obey what you want and ignore the rest. But, the truth is that everyone, whether or not they accept God or Yeshua, E–V–E–R–Y–O–N–E is required by God to do what He says to do. That is the truth. If you doubt me or disagree with me, that’s your right- God gave us all free will to decide for ourselves. It is not just your right, it is your choice, your decision, and whether or not you make it because of what you believe the Ruach HaKodesh (Holy Spirit) has told you, or what your religious leader has told you, or just simply what you would rather believe because you want to- it is your choice.

And when you come before the Lord, God, Almighty- and we all will come before Him – you will be held accountable for whatever choice you have made.

That is why I pray you make the right choice: the choice that is right in God’s eyes.

May God bless you all with peace, joy, wisdom and discernment.

And may you have an easy fast.

L’Shanah Tovah! (Happy New Year)

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It’s 5777.

I had someone tell me, just yesterday, that this should be a very good year. The number ‘5’ reminds us of the 5 books of Moses (Torah) and of the 5 divisions to the Psalms. The number ‘7’ is probably the MOST powerful number in the bible. It represents completeness, as the world was completed in seven days; the 7th day is the Sabbath, the word for luck, Mazel, is equal to the number 77, and when the bible wants to emphasize something, it says it three times.

So, if you’re into numerology, 5-7-7-7 should be a very good year.

Of course, the entire celebration is not really a new year celebration according to God. In Leviticus 23, the chapter that gives us the Festivals of the Lord, this is Yom Teruah, the Day of Trumpets (also Yom Ha-Zikaron, Day of Remembrance.) It begins the 10 Days of Awe, a period of somber and humble introspection as we approach Yom Kippur, our Day of Atonement. During this time we are to review our past year with emphasis on how well, or how poorly (in most cases) we did with regards to doing that which pleases God.

The new year celebration is actually a holiday, not a Holy Day, as I define them: Holy Days are what God told us we must celebrate to Him, and a holiday is what men have created to be a day of celebration. Therefore, Yom HaZikaron is a Holy Day, a day of remembrance (as defined by God), but Rosh Hashanah is a holiday, a Rabbinic ordinance that tells us to celebrate the beginning of the year. It is a civil new year. The religious, or spiritual, new year is when God told us it is to be, which is the first day of Nisan: the first day of our freedom from slavery in Egypt.

Exodus 12:1-2 “ Now the LORD said to Moses and Aaron in the land of Egypt, “This month shall be the beginning of months for you; it is to be the first month of the year to you.” 

So, since the holiday of Rosh Hashanah is not decreed by God- in fact, it is in conflict with the Holy Day God said we should celebrate- should we ignore it?

Good question. I wish I had a good answer!

My book goes into this in the chapter regarding Holy Days vs. Holidays. All I can talk about is what I do- I worship God as He said we should (well, I do not do a very good job of it, but I keep getting better) and when there is a conflict, if we can call it that, I try to do what would please God. Since God said this is a day of remembrance, I think we should look inside ourselves and try to determine how to be better next year. And when we celebrate the American (worldly) new year in January, don’t we do that as part of it? Don’t we sing, “Auld Lang Syne”? Don’t we look forward to a better year?  Don’t we wish each other better success as we move into the future? Don’t we make resolutions (just to break them) to improve ourselves?

I do not see a real conflict between celebrating the day of remembrance as a new year, so long as we do the things I described above. Instead of a conflict, I see it more as just a different spin on the idea of remembrance.

For me, I want to hear the trumpets call me to remember, call me to look inside, call me to gather myself together to work towards being a better “me”, a more Godly “me”, a “me” that will please the Lord more in the coming year. And a “me” that is thankful, humbly and respectfully, for the forgiveness I already have though Messiah Yeshua. I will not abuse that forgiveness by taking advantage of His promises; I will not trample the blood of Messiah into the dirt by using His sacrifice to allow me to half-way atone.

As I prepare for Yom Kippur, and celebrate these Days of Awe, this time of holy introspection and review, I do ask God to move from the Throne of Judgment to the Throne of Mercy- not for myself, because Yeshua has covered my sins, but for my people, for all people, so that they may look inside and see the spirit of God we all have and recognize their sinfulness.

Only when we are willing to “own” our sin can we truly begin to give it away.

Enjoy this new year; may we see the return of Israel to her land and the coming of Messiah Yeshua on clouds in majesty and power! Hallelujah!!

L’shanah tovah tiketavu!

Parashah Shoftim (Judges) Deuteronomy 16:18 – 21:9

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“Justice, Justice shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee.”

These are the words found in this Shabbat Parashah (16:20) and the rest of this parashah discusses how that justice is to be rendered. Not only to men, but to women, children, widows, orphans, even to the trees.

When we are told not to respect anyone, that means not to give special treatment. Don’t overly accommodate the rich and don’t be extra merciful to the poor. Everyone is equal in the eyes of justice, that is, in God’s justice.

The trees, oh yes, the trees: in Chapter 20, verses 19-20 we are told not to destroy fruit trees when besieging a city because those trees provide food. Trees that do not provide food for anyone can be cut down. I guess if you were an olive tree you’d find that commandment extremely just, right?

There are other rules about fair treatment of people, and some of these rules seem totally unfair, such as completely destroying the 6 nations mentioned in 20:17. With regards to those people, everything that breathed, to include animals, was to be totally destroyed. The reason for this harsh genocide is because those nations had refused to accept peace and conversion. Their religious and social culture was an abomination: sodomy, human sacrifice, incest, prostitution, idolatry,…you name it, they did it! Their perversions were so much a part of their daily lives that there is no way having them in the presence of the people of Israel would not influence and pervert the people from God’s pure ways.

Look at it this way: if you work in a fish market, walking among the fish, working with the fish, handling them, being in the midst of fish all day long- what do you think you will smell like when you get home?

Yet, even with these abominable nations which defiled themselves and the land, the rule was still to be just and fair with them. Every single nation, town, city and village that the Israelites were to conquer was first given the option of making peace. The Chumash tells us that even these nations that were ordered to be totally destroyed were first offered peace, the difference being that the nations far away were offered peace and allowed to continue their lives as tributaries to Israel, whereas these 6 nations were required not just to accepted subjugation, but they had to convert from their religious and social practices to those of the Israelites. Their regular lives had to be completely left behind so that none of their abominable practices would be able to infest Israel. These nations were offered peace, but (obviously) they chose to make war, instead.

Bad choice on their part.

Throughout history we see that nations are formed not by finding open and unoccupied lands which they settle, but by finding settled lands that are desirable, then overcoming and destroying the people there. The ones who are able to stay are the ones that are stronger than the surrounding peoples. In other words, the strongest get to live where they want to, and the weaker get to be slaves or dead. That doesn’t sound very fair at all, except maybe to the ones who are the strongest.

The situation we have in America today which I see as being against God’s idea of “just” is this: God says to treat everyone the same, whether poor or rich, even whether Israelite or foreigner. Yet, in America- a land founded on Godly principles- we have abandoned the idea of justice for what we consider to be merciful and sympathetic treatment of the “less fortunate.”

I don’t really have to list any examples, do I? Don’t we all know of law cases that have been unfair to the large corporations (not that I am all for what large corporations do) simply because they “have the money to pay?” The best known case, I think, is the one about the lady who burned herself opening hot coffee in her lap while in the car. Do you think the settlement for that lady was a just and fair judgment? The civil court awarded her nearly $3 Million dollars; it finally settled in an appeal out of court for less than $600,000. Figure this being  a torts case, the lawyers got at least 1/3 of the settlement (standard personal injury settlement fee), plus whatever additional fees they may have charged, including everything from phone calls to making copies (at dollars per copy, although it costs them cents), which really adds up when a law case can go on for months or even years.

Bottom line: we do not dispense justice the way God says to dispense it. If this case came before a Judge in ancient Israel, he would have thrown it out for being frivolous and unsubstantiated because the lady spilled her coffee on herself. The cup didn’t fail to hold the coffee, the coffee was as hot as any other place would sell it; the reason she burned herself was because she placed it right in her lap instead of somewhere safer. The dashboard, the floor, since the car wasn’t moving at the time she could have gotten out and placed it on the roof- anyplace other than her lap would have been more reasonable.

I don’t really want to get in a discussion about this case, but I do want to point out that justice is supposed to be equally dispensed, and America has lost sight of that. The old adage that the squeaky wheel gets all the grease is more like the rule of thumb in our justice system, today. We are all victims, it is “their” fault that this happened, and I deserve to be compensated way beyond reasonable limits because “they” have the money to pay for it.

In the Torah we are told that the compensation for theft and destruction of someone’s ox is to be 5 oxen, whereas stealing and killing someone’s sheep was to be repaid back with 4 sheep (Ex. 22:1); in cases of robbery the least amount to be restored was the value of the property plus 1/5 more (Lev. 6:2-5). These are God’s commands for justice and His standards. Applying that to the case discussed above, the settlement to the lady should have been around $25,000 to cover expenses ($20,000 plus 1/5). The real money came from punitive damages which were based on MacDonald’s having been negligent, which reinforces what I said about people being victims- she opened the hot coffee in her lap but the resulting burn was MacDonald’s fault.

Maybe part of the reason is that the lawyers need to make sure they get their money’s worth out of it, and that’s fair, really- the worker deserves his wages (Luke 10:7; 1 Timothy 5:18) so they have to figure that in when they are asking for a settlement, but , well….I am going on and on about something that is taking us away from the real message.

We need to dispense justice, God’s justice, to everyone; we shouldn’t be overly sympathetic or overly accommodating just because someone is rich or poor. We are to treat all people with justice based on God’s word, ask for and award fair compensation, and to offer peaceful solution to conflicts of interest.

Ya know what? Maybe the reason Lady Justice is wearing that blindfold is because she doesn’t want to see how we have perverted it?

Everything about God’s way is simple, fair and righteous. We may not understand everything He asks us to do, but since He is God there really shouldn’t be any concern about why. Like I said- He’s God, so when He says “do this”, we need to do that; and, when he says “don’t do this”, we better not do that.

We all grew up with our parents saying, in one way or another, “So long as you live under my roof you will do as I say” and we didn’t always like it, but we understood what it meant. It’s like that with God, only with a small twist:

“So long as you live under my sky you will do as I say.”

Until you can find some sky you can call your own, you best do as Father says.

Parashah Bechukotai (If you walk) Leviticus 26:3 – 27

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Throughout the Torah, the methodology for God commanding us is that He tells us what we are to do, then He tells us what will happen if we don’t, and finally He confirms that after we have disobeyed, when we do T’shuvah (turn from sin) and return to Him with all our heart, He will remember us and His covenant with the Patriarchs, redeem us from wherever we are and bless us, again.

Leviticus is a book that is the penal code for the nation, as well as the ceremonial rites and actions we are to perform, from the High Priest (Cohen HaGadol) down to the common person. And, as outlined above, after we are told of the rites, laws, commandments, regulations and all that we are do to in order to properly worship God, and all that we are to do to properly treat each other, now comes the final warning: if you don’t do as I say, then I will do this to you.

And it ain’t pretty! What’s interesting is that it is not just a warning, it is a prophecy. The language of the warning, as it seems to me, is that God is not just saying “if you don’t”, but more like “when you don’t.”  God tells us what we should do, then tells us He knows we won’t. Next, He tells us what He will do to bring us back into obedience because He will not coddle us or enable our disobedience. No- what God will do when we try to act bigger than Him is to bring us down to our knees, and if that doesn’t get us back in line, He will bring us down to our hands and knees, and if that doesn’t bring us around, He will flatten us until our faces are in the dirt, and if we are still unwilling to atone, He will shove our head into the ground and step on our necks until we finally realize how stupid we have been and cry, “UNCLE!!!” Then, finally, after we do T’shuvah and return to Him, God will return to us the blessings promised for obedience.

Obedience is the fulcrum for worship: when we sin, we tilt to the side of disobedience, which results with the weight of God’s punishment falling on us like a ton of bricks; but, when we tilt to the side of obedience, God’s blessings come down from heaven like a gentle rain. The best place of all is in total obedience, at which point we are in perfect balance with God, and that will result in living in harmony with the world and at peace with each other. I like this simile because ever since God created us, we have see-sawed from one side to the other, blessed and cursed, obedient and disobedient, almost never balanced.

And if you have ever been on a see-saw and had the other person, when you were way up high, get off the see-saw you know what it feels like to be at the wrong end of God’s wrath.

Have you ever heard that it takes more muscles to smile than it does to frown? I don’t know if that is true or not, but I think, from a spiritual viewpoint, it is true because sinning is so much easier than obeying. But that doesn’t mean obedience is impossible, it is just harder to get started doing.

It is also said that if you do something 21 times in a row it becomes a habit. So if I can chose just one commandment, just one, and do it 21 days in a row, then it shouldn’t be hard anymore because it has become a habit. Are you willing to try this? Now, now- don’t pick Do Not Kill or Do Not Steal– those are too easy. Try something harder, something worth working to do, like Do Not Covet, or Keep the Sabbath. Pick any commandment that has been difficult for you to obey, and try to obey it for 21 days in a row. Mark it on your calendar, tie a string around your finger, whatever will work to keep this one commandment in front of you (let it be a frontlet between thine eyes) and see if you can do this one thing for 21 days.

If the saying is correct, then it will no longer be hard to do because it will be a habit. Imagine- what was once hard to do will now become hard not to do!

We can never be sinless, but we can always sin less. That is a reasonable goal, and one we can reach- to sin less. Less than I used to sin as a child, less than I used to sin as an adult, less than I used to sin last year, less than I sinned yesterday. One day at a time, one step at a time, one sin at a time.

You can perform one less sin today, can’t you?

Parashah Emor (Speak) Leviticus 21 – 24

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There is enough in here to fill a book. I could write a whole chapter of a book just on Leviticus 23, the designations of the Holy Days…oh wait! I already did- it’s Chapter 7 in my book.

God tells Moses and Aaron the requirements for priesthood: about who they can marry, keeping clean (ceremonially) and who may eat of the holy foods. He also tells them those who serve must not have a blemish or an unnatural (today we would say challenged) physique.

It also, as I mentioned above, designates the Festivals of the Lord, the 7 Holy Days (not holidays, but Holy Days- read my book) that God has separated and commanded us to observe:

The Sabbath

Passover Passover is not 7 days long: it is just from the evening meal until midnight, when the angel passed over.

Hag Ha Matzot The next seven days are called Hag ha Matzot, the Festival of Unleavened Bread. First Fruits is also celebrated the first day after the first Shabbat after Passover starts.

Shavuot Festival of Weeks, which includes the counting of the Omer and is celebrated by Christians as the Pentecost (50 days). For Jews it celebrates also the giving of the Torah, although that is civil, not biblical.

Rosh HaShanah The bible declares this day as Yom T’Ruah, the memorial celebration with sounding of trumpets. The civil holiday it has become is a new year celebration. According to God, the new year begins 14 days before the Passover, with the month of Aviv (now called Nissan)

Yom Kippur The Day of Atonement is when we ask God to move from the Seat of Judgment to the Seat of Mercy and forgive us for our sinfulness and the sins we have committed. Of course, we are to ask forgiveness every day, but this was a special time, and the only time that the Cohen HaGadol, the High Priest, was allowed to enter the Holy of Holies.

Sukkot The Festival of Tabernacles is when we build small tabernacles, or open roofed shelters and live in them for a week, to recall the way we lived in the desert for 40 years. Today (not from Torah but a Rabbinical add-on) we also celebrate Sh’mini Atzeret, the Eighth Day, also called Simchat Torah (Joy of Torah). On that day we read the final lines of the Torah, then while the congregation sings (and dances in some synagogues) the Torah is turned back to the beginning, and the cycle of reading starts all over again.

The one thing I want to discuss today is at the very end of this parashah. Leviticus 24:22, where God says:

Ye shall have one manner of law, as well for the stranger, as for the home-born; for I am the Lord, your God

This command is one of the most important of all commandments in the Torah, as far as I am concerned, because it signifies clearly that God makes no distinction between your geographic origin, your parent’s beliefs, or whether you are white, black, or multi-colored: as far as God is concerned, His laws are for everyone and it doesn’t matter where you are from or how you were raised. There is only one God, Adonai; there are only His rules and laws; like them or not, you are subject to them if you say you worship Him.

If you profess to worship the God of Abraham, Isaac and Jacob then these laws are for you. Period.

Most, if not all, Christian religions teach differently, and any religion that says these Holy Days do not need to be observed or that any part of the Torah is not necessary, by definition that religion cannot be worshiping the God of Abraham, Isaac and Jacob.

If you are being told the Torah, the holy days in Leviticus 23, or that the Old Covenant is all just “Jewish” stuff, then you need to find out who you are worshiping, because it ain’t the God Moses worshiped!

 

Parashah Kedoshim (Holy) Leviticus 19 – 20

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“Ye shall be holy; for I, the Lord thy God, am holy”

Powerful words, and the first words of this week’s Torah reading (parashah.) It is not a command to be as holy as God is, but to be holy because God is our God and He is holy.

To be holy doesn’t mean to be better, as a better person or a better Believer, but to be separated. To not do what others do, which may end up making us better, in a way. Better at being kind, better at being forgiving, better at being compassionate. Those are things which we should be ‘better’ at doing than others, and as such, we will be separated from the world.

The world is a cursed place, and those that live in it cannot avoid it. Just like walking through a field of sheep- no matter how carefully you step, eventually you will step into something. Living in the world, and having the Yetzer Hara (Evil Inclination) from birth, we will step in more than just one something during our lifetime. We will wallow in it, at one time or another. That’s part of living, and even though we may be covered in dirt, we don’t have to be dirty. We can have dirt on our bodies but not be thinking dirty thoughts; we can carry the smell of the world on us but not be of the world.

It’s a tough balancing act, and we have God’s word and the Ruach HaKodesh (Holy Spirit) as our balancing pole to keep us on that high wire.

This parashah is all about being holy- it is the User’s Manual for holiness. Leviticus 19:18 is what Yeshua based His entire ministry on: love your neighbor as you love yourself. Yeshua said that on this commandment, and also on the commandment to love God, pivot all the rest of the commandments and the lessons from the Prophets. If we truly love God, then we have no choice but to love each other, and when you love someone you do whatever you can to make them happy, to not hurt them (although we end up doing that anyway, don’t we?) and to forgive them.

To err is human; to forgive, divine. You’ve heard that, and I’m sure often, but did you ever think about how biblically accurate it is? It is, in essence, what we learn from the Torah- we are sinners who are sinful, but we also have the ability to rise above our nature and be more like God than like other people.

These chapters instruct us in moral laws, ritual laws, duties towards others, consideration for the needy, and prohibitions against hatred and violence towards each other.

Even the Christians who teach that ‘Jews have Torah and Christians have the Blood of Christ’ (who, by the way, taught everyone to obey the Torah) can agree that the laws in this part of Leviticus are still valid for everyone.

If you haven’t read these last chapters of Leviticus, please do so! Start in 18 and go to the end. It isn’t that hard to do, and if you have to miss one of your TV shows, tape the show or let it go. This IS more important.

The parashot from here to the end of this book tell us how to treat each other and how to act as God acts, which is all He wants from us. As Moshe said, it isn’t too hard to do, it isn’t so far away we can’t get to it or need to send someone to bring it to us; it is right here, within reach.

God’s hand is always stretched out to meet our hand when we stretch our hand out to Him, and the means to reach God is to read and honor His Torah. When I say to honor the Torah, I don’t mean to just recognize it as a wonderful thing;  when I say to honor the Torah, I mean you must obey it to the best of your ability. No!- not to the best of your ability, beyond your best! Too often saying ,”To the best of my ability” is already admitting failure. You need to live beyond what you are able to do: that is why we have been given the Ruach HaKodesh.

Humanly it is impossible to live beyond what we are, but with God, all things are possible. The Ruach is from and of God, and it lives in you, in me, and in all those who profess Yeshua is the Messiah and accept Him as their Savior. That is the only way to get past the flesh, and it is only available to those that do T’shuvah (turning from sin) and ask for it with a broken spirit and a contrite heart.

Everything you need to be happy is here, in the Torah, and especially (I believe) in these few chapters, which form the very foundation of Yeshua’s ministry. If you want to be happy, these chapters tell you how.

 

Parashah Acarey Mot (After the death) Leviticus 16 – 18

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After the death, as in, after the death of Aaron’s two sons, who came before the Lord with unknown fire, drunk and ambitious. They learned the hard way you shouldn’t “Drink and Daven!”

Chapter 16 deals with the preparation and ceremonies for Yom Kippur, specifically regarding the preparations and duties of the High Priest (Cohen HaGadol.) The other chapters deal with slaying of animals and improper relationships, specifically improper sexual relationships.

From Chapter 18 to the end of Leviticus must be read to understand the origins of all that Yeshua taught us. These chapters deal with relationships between each other, which (ultimately) affect our relationship with God, and cover both familial and social relationships.

Chapter 16 teaches us that we must prepare ourselves before coming to God by cleansing our own sin, and the sin within our household. Many, if not most, Believing families aren’t composed of generations of Believers on both sides, so (in reality) I feel safe in saying that we all have close family members and friends that do not share our beliefs. Maybe they go to church or synagogue every week, and observe their holidays, but they haven’t really accepted Yeshua as their Messiah or really done T’shuvah. Although we must clean ourselves of sin, we can’t just destroy every relationship we have with an unbelieving person; in fact, we should not disown them because they are living in darkness and we are supposed to be the light for them.

We can ‘clean our house’ by not condoning or enabling sin. If we have a child that rejects God, when in your house he or she must not blaspheme or insult God, and the rules you live by as a God-fearing person must be obeyed by everyone in your house. What someone does on their own, outside of your home, is their business; but, if they live in your house, while they are there they will honor your beliefs and not sin.

You want to do drugs, fornicate, drink to excess?  Go somewhere else to do it, and I refuse to help. If you get stuck somewhere, find your own way home. When you are in this house I will treat you well, but if you leave it to sin then find your own way back or sleep on the street.

This isn’t mamby-pampy love; if you are the type of parent who says about your child, “Not my Baby! My Baby is a good boy/girl” as the cops drag them away, you need to clean your house! Actually, you need to wake up and clean the sin out of your own heart!

Yeshua tells us, clearly, that family can get in the way of having a clean heart and house:

Luke 9:62-“No one who puts a hand to the plow and looks back is fit for service in the kingdom of God.”

Luke 14:26- “If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple.”

Matthew 10:34-37- “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. 35 For I have come to turn ‘a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law—36   a man’s enemies will be the members of his own household.’ 37 “Anyone who loves their father or mother more than me is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me.”

These are tough lessons for us, but necessary ones.

Look, I’m not telling you to divorce your spouse and kick your child out into the streets, then quit your job, tell all your non-Believing friends to hit the road and ask the Pastor if you can sleep in the sanctuary from now on. What I am saying is that you need to recognize the sin in yourself and your “house”, meaning the relationships in your life, whether they are intimate, familial or public and keep them as clean as you can. Do not sin, hate the sin but love the sinner, and make sure that everyone you know knows where you stand, which is on God’s side.

Joshua told the Israelites that he and his family will serve the Lord. Can you say the same thing? Maybe you can’t because not all of your family are saved, but you can keep your house clean by being the example that God wants you to be and not enabling or condoning sinfulness.

I lost my children to their mother’s unforgiveness, hatred and spite because I refused to allow my children (whether I was visiting them or they were visiting me) to do what was wrong, to be disrespectful to adults or God, and to act sinfully. Their mother didn’t care, and that didn’t make it any easier for me. I lost my children because of what she has done, and also because of what I did. But I know that what I did was right in God’s eyes, and although it hurts today (and always will) I can suffer with the loss because I want to be what God says we should be. I pray that one day God will send angels to show my children the truth and we will be reconciled, to each other and to God, so that we can be Mishpocha (family) centered on Adonai.

Being right is never easy and, since the world is wrong, being right also means being separated from the world.

You know what? Being holy also means to be separated from the world, so although it is tough, often lonely, usually persecuted one way or another, being holy is what we are supposed to be, and these chapters in Leviticus, from 18 to the end, tell us how to be holy.

If you think that the Old Covenant is not needed anymore because Yeshua is all we need, think again- these next chapters are, essentially, the main lessons that Yeshua taught.

John said that the Word became flesh- the only “word” was Torah, and the flesh it became is Yeshua. So, if Yeshua, being the Living Torah, is still alive then Torah is still alive.

Think about that the next time someone says the Old Covenant is only for Jews.

 

Parashah B’Har (On Mount) Leviticus 25:1 – 26:2

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God instructs us to be fair to each other in our economic dealings, to use a pro-rata system of valuation when we are exchanging  and redeeming property, and that slavery is an acceptable form of servitude, except that other Israelites were to be treated with more respect and allowed to go free in the Jubilee Year (Yovel) whereas slaves which had been purchased were slaves forever, and property that could be transferred in one’s estate to one’s heirs.

I am not sure what happens if you are a foreigner who is a slave, then you convert, i.e. become a fellow believer, and the Yovel year comes. There isn’t anything I saw that covered that, but I wonder because in all other areas, one who sojourns with the people and worships as they do is to be considered as one of them, and equal in the eyes of the law.

Anyone got an opinion?

This book is all about the everyday relationship between people and God, and between people and people. We are told about cleanliness, personal hygiene, the festivals, the sacrifices, the selling of property and the methodology of evaluation when redeeming that property. We are also told that all property belongs to God and we are just temporary residents. This goes well with the prior statements God made, and ones He will make later in the Torah, regarding how the land vomited out the prior residents because of their sinful ways, and will do the same to this people if they follow that example.

We are reminded about the Shabbats, rest for the people and now, too, rest for the land. And the wonderful law of the Jubilee Year, the Yovel, where all the followers of God are brought back to their land, a year of rest for the land and the people. Since this happens every half-century, given the normal lifespan of a person, everyone would most likely get to enjoy a Yovel, at least once, during their lifetime.

What I see in this parashah is a legal description of what Yeshua brings to us spiritually: redemption. The main difference being that in the physical world, when someone is redeeming their land, there is a pro-rata evaluation of the worth of the land. When Yeshua redeems us spiritually, there is no valuation: we are redeemed, totally, and forever. No matter whether our sins outweighed our righteousness, or vice-versa, this redemption is complete and once-and-for-all.

Just as God told the people (this comes later in the book) that so long as they do as they should their lands will be productive, we who are redeemed by Yeshua’s sacrificial death are to do T’Shuvah, to turn, and live our lives as representatives of God. Our redemption is immediate, and just as the people had to obey God and follow His laws for the land to be productive,  we are to do the same with our spiritual lives in order to produce “fruit.” We are to obey God’s commandments, the ones in the Torah (there is nothing ‘New’ in the New Covenant- everything Yeshua taught and said we should do is from Torah. Same for Paul, John, and all the other writers of the B’rit Chadasha) and when we do so, we will be blessed. If we reject God, even after He has redeemed us from our sin, we apostatize and throw away our redemption.

That is what I said: I have said it before and will continue to say it because it is so very, very important to understand: salvation is irrevocable, but that only means God will not take it back. It doesn’t mean we can’t throw it away, and if you want Biblical evidence that what I say is true, go to Hebrews 6:4-6; John 15:6; 1 Corinthians 15:2; 2 Peter 2:20-21. There are many other verses demonstrating clearly that salvation gained can be rejected, how in the End Days many will turn away from and betray Yeshua, and Revelations tells us that most will be turned from the true faith. Believe it- salvation is guaranteed to be given, but it can (and by most, will) be easily lost.

Redemption is the underlying theme of the entire Word of God, and we see here one aspect of it- the one that is in the physical world. Both the redemption of property and of self; God-granted freedom from slavery. Even freedom from work during the seventh year Shabbat for the land (Shmita) and the Yovel.

Redemption of your life and property in this world, and redemption of your soul in the next. This is what the Bible is all about, this is the plan God has for all of us.

Redemption: easy to get and hard to keep.

Parashah Emor (Speak) Leviticus 21 – 24

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We have now gone past the middle of Leviticus, the central book of the Torah, which means we are on the “downside” of the Torah, getting closer to the end than we are from the beginning. That doesn’t mean what is coming is less important, it just means that we can start to build up the joy of knowing that as we get closer to the end, we get closer to starting all over again at Simchat Torah in the fall.

As such, let’s take a moment and remind ourselves that Leviticus is all about being holy- how to know clean from unclean, the different types of sacrifices and how to perform them, the many duties and obligations of the Priests, and generally that being holy means being separated. Not better than, not worse than, just different from.

In Judaism we are told that Torah should be a mirror- when we look in it, we are to see ourselves reflected back. It is not so when the world looks at us: when the world looks at us, we are not to reflect the world back to them but they should see Torah. Yeshua said that when we see Him, we see the Father, and if we know Him we will know the Father, too. Yeshua is the living Torah, and the Torah is the Word of God which (really) tells us who God is.

To be holy, or as the prayers say, to be sanctified, we need to be separated from the world. Our family life, our relationships, our diet (yes, our diet!) and our speech…even how we treat our pets and property, personal hygiene, EVERYTHING we do should be done as God tells us we should do. You can’t be a light to the darkness when you don’t shine. Remember what Yeshua said about lamps?

When we read Leviticus, we see the Jewish people (which really should be all those who worship God) separated from the world and sanctified by these commandments….actually, not by the commandments but by following the commandments…and within the separated peoples, the Levites are separated to maintain the Sanctuary and teach the people, as well as judge for them. Then within the separated Levites, the Kohanim (Priests) are further separated to service the Lord, directly, by offering the sacrifices on behalf of the people.

This reminds me of those cute Russian dolls- you  know, a doll inside a doll inside a doll inside a doll.  The world is sinful, and the followers of God are separated, and within them the Levites, then the Kohanim. And even within the Kohanim there is only one Kohen HaGadol.

What this represents to me is that as we get further and further away from the world, we get closer and closer to God.

This parashah includes a very important chapter, Chapter 23. That is the place where God defines the festivals He commands us to celebrate unto Him. These are Holy Days, not holidays. I define holidays as created by religion, and Holy Days as commanded by God. Nothing wrong with holidays (well, some do have questionable origins) so long as they do not overtake or replace when God says we should worship Him, and they should never change what God says. And if the celebration to the Lord is not one that totally honors Him, then I would say don’t partake in it.

My book has an entire chapter devoted to this, so if you are interested in knowing what I think the important differences are, please buy the book (or the downloadable version) and see if you agree with me. There are links to different places you can get it in the right margin.

Being separated means, by it’s very nature, not being equal. The Supreme Court of the United States recognized that axiomatic truth in the case of Brown vs. The Board of Education (of Topeka, Kansas) back in 1954. That decision was based on race, but it holds true for spirituality as well (not religion…spirituality. God has no religion: He is spirit.) We are to be separate, and thereby not equal. But that, as I said above, doesn’t mean better or worse, it just means different. Never “hold it over” someone else because you think you are more holy than they are. In truth, if you are more holy than someone else, you should follow Yeshua’s example and be a servant to that person.

Be separate, be an example, let everything you do and say bring honor to the Lord. Torah should be a mirror for the Believer, and the Believer should be a kind of one-way mirror to the world: we should see the world clearly as it is, but when the world looks at us all they should see is God looking back at them.