RECOGNITION

2. RECOGNITION THE MESSIANIC PROPHECY BIBLE PROJECT http://www.messianicbible.com HEAR O ISRAEL www.hearoisrael.org SHEEPFOLD GLEANINGS WRITTEN BY JULIE PARKER www.sheepfoldgleanings.com MESSIANIC ISRAEL ALLIANCE http://www.messianicisrael.com AZAMRA TORAH FOR OUR TIME – RABBI AVRAHAM GREENBAUM http://www.azamra.org

3. TZAV – COMMAND! TORAH: Leviticus 6:8-8:36 HAFTORAH:  Jeremiah 7:21-8:3; 9:23-24 B’RIT CHADASHAH: Hebrews 9:11-28 All references: The Scripture 1998+ unless otherwise noted

4. LEVITICUS -ויקרא The word Leviticus in Hebrew shows a message for us to learn about out attitude of worship as we read the book. Vav- Nail – add, secure, hook Yud - Closed hand – work, throw or worship, deed, work, to make Kof - Back of head – behind the last, least Resh - Head – person or head highest Alef - Ox, bull – strength, leader, first By securing (hooking) your deeds (work) to יהושע you will have access to the head (God) who is all powerful.

5. "SPEAK," "SAY," and "COMMAND" - Three Types of Mitzvos When GOD told Moshe to relay various mitzvos to the Jewish people, He used the expressions: "speak to the children of Israel," "say to the children of Israel" or "command the children of Israel.“ All commandments, even those conveyed with the expressions "speak" or "say," are termed mitzvos, rooted in the word tzavei - "command." Thus, all are considered commands and decrees. We thus understand that although binding an attachment applies to all mitzvos, a greater degree of attachment is achieved through those mitzvos relayed to us with the expression "tzav - command," for this expression more clearly indicates attachment. While "command"mitzvos achieve "cleaving and attachment" at an earlier stage than do other mitzvos, all mitzvos accomplish this sooner or later.

6. SACRIFICES The book of Leviticus is about יהוה’s holiness and how to come near him in Awe, reverence and Worship Hebrew word for offering is qorbân. From H7126; something brought near the altar, that is, a sacrificial present: - oblation, that is offered, offering. Leviticus is about us decreasing and יהוה increasing in our lives. “It is right for Him to increase, but me to decrease. (John 3:30)

7. CHIASTIC The whole Torah as one large chiastic (an intersection or crossing of two tracts in the form of the letter X): A. Genesis - Pre-history Israel B. Exodus - Israel’s journey through the wilderness C. Leviticus – focus is on drawing near to the Almighty B1. Numbers – Israel’s journey through the wilderness A1. Deuteronomy – Israel’s future Leviticusis the centre of our chiastic and therefore the focal point. At the centre of Leviticus is Chapter 19, known as the “holiness code”: “Speak to all the congregation of the children of Yisra’ĕl, and say to them, ‘Be set-apart, for I יהוה your Elohim am set-apart. (Leviticus 19:2)

8. HOLINESS Holiness was the goal of the Israelites from the time they received the revelation on Mount Sinai: ‘And now, if you diligently obey My voice, and shall guard My covenant, then you shall be My treasured possession above all the peoples – for all the earth is Mine – ‘and you shall be to Me a reign of priests and a set-apart nation.’ ..(Exodus 19:5-6) In the book of 1st Peter, we are reminded of the continued importance of holiness: instead, as the One who called you is set-apart, so you also should become set-apart in all behaviour, because it has been written, “Be set-apart, for I am set-apart.” (1 Peter 1:15-16) When Peter reminded the people of the Hebrew understanding to the word “holy” (Set apart), he was reminding them of the book of Leviticus. Mostly in what we can learn from the sacrifices and the service of the priests. This is why the book takes on the central location of the Torah. The korban (drawing near) offerings and the purity laws were intended to enable the Israelites to live in close proximity to יהוה. This was the ideal…

9. IMPORTANCE OF SACRIFICES The prophets made statements about the whole institution of sacrifices that seemed to belittle its importance. During a time of moral and spiritual decline, the prophet Amos declared: Amos: “I have hated, I have despised your festivals, and I am not pleased with your assemblies. “Though you offer Me burnt offerings and your grain offerings, I do not accept them, nor do I look on your fattened peace offerings. “Take away from Me the noise of your songs, for I do not hear the sound of your stringed instruments. “And let right-ruling roll on like water, and righteousness like a mighty stream. (Amos 5:21-24) Jeremiah: “For I did not speak to your fathers, or command them in the day that I brought them out of the land of Mitsrayim, about matters of burnt offerings or slaughterings. “But this word I did command them, saying, ‘Obey My voice, and I shall be your Elohim, and you be My people. And walk in all the ways that I have commanded you, so that it be well with you.’ (Jeremiah 7:22-23)

10. SERVING ELOHIM Isaiah: “Of what use to Me are your many slaughterings?” declares יהוה. “I have had enough of burnt offerings of rams and the fat of fed beasts. I do not delight in the blood of bulls, or of lambs or goats. “When you come to appear before Me, who has required this from your hand, to trample My courtyards? “Stop bringing futile offerings, incense, it is an abomination to Me. New Moons, Sabbaths, the calling of meetings – I am unable to bear unrighteousness and assembly. “My being hates your New Moons and your appointed times, they are a trouble to Me, I am weary of bearing them. “And when you spread out your hands, I hide My eyes from you; even though you make many prayers, I do not hear. Your hands have become filled with blood. “Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes. Stop doing evil! “Learn to do good! Seek right-ruling, reprove the oppressor, defend the fatherless, plead for the widow. (Isaiah 1:11-17) The people were confusing the means with the end. They saw sacrifices as an end in themselves. They did not see the sacrifices as pointing to something deeper in the idea of serving Elohim.

11. SACRIFICE When a person brings a korban, a sacrifice meant to “draw near”, it should be paralleled to the renouncing their own will, their own power and their self-sufficiency. As they repented, the death of the animal represented the “old self”, so that the “new self” might be born. Pagan nations also had sacrificial systems. When these nations sacrificed to their gods it was for the purpose of placating those gods. After the routine of the sacrifice, these pagans were free to live their lives as they chose. From outside appearances, their sacrifices were not that much different than those performed by the nation of Israel. The system of sacrifices given by the Father to His chosen people was designed to bring about certain fundamental transformations in individuals and the nation as a whole. Amos, Jeremiah, and Isaiah were aware that the people had lost this understanding. The transformation was not occurring, and the holy act of korban often mirrored a pagan sacrifice. The prophets were not against the institution, but they recognized that they had slipped into idolatry.

12. יהושע The Gospels portray for us the passion that יהושע had for the activity that was going on in the Temple: And He found in the Set-apart Place those selling oxen and sheep and doves, and the moneychangers sitting. And having made a whip of cords, He drove them all out of the Set-apart Place, with the sheep and the oxen, and poured out the moneychangers’ coins and overturned the tables. And He said to those selling doves, “Take these away! Do not make the house of My Father a house of merchandise!” And His taught ones remembered that it was written, “The ardour for Your house has eaten Me up.” (John 2:14-17)

13. PRIESTLY INSTRUCTIONS Last week and this week covers the various sacrificial offerings and looks like a repetition. But on closer inspection we note this weeks parasha is directed directly towards the priests: “Command Aharon and his sons, saying, ‘This is the Torah of the burnt offering: ..(Leviticus 6:9) Whilst last week: “Speak to the children of Yisra’ĕl, and say to them, ‘When anyone of you brings an offering to יהוה, you bring your offering of the livestock, of the herd or of the flock. (Leviticus 1:2) Vayikra depicts the average man of Israel as totally involved with the bringing of his offering. In the case of the burnt offering, he is the one who will bring his animal to the Tabernacle, place his hands upon the animal’s head and slaughter it (Leviticus 1:3-5) . In contrast, this week we read nothing of the individual who offers the sacrifice but rather the focus is on the instruction of the priests.

14. BURN ALL NIGHT LONG “Command Aharon and his sons, saying, ‘This is the Torah of the burnt offering: This is the burnt offering, because it is burned on the altar all night until morning, and the fire of the altar is kept burning on it. (Leviticus 6:9) This week we are focused on the role that the priest will play in the ongoing, permanent features of the sacrifice. The burnt offering is to burn on the altar all night long. Although the priests were to endeavour to do the burning by day, they could also do it throughout the night, in order to obey the command "Do not allow the fat of My offering to remain... until morning." The "burning the fat” is indicative of pleasure. The lesson here is: "All fat is to be offered to God” - all of a persons pleasure and satisfaction should be offered to God. The dedicating one's pleasure to holiness, is achieved principally by "day," while the burning of fat by night reflects the negation and subdual of evil.

15. HEARTH In Vayikra 6:9, the word translated “hearth” or “burning” has two smaller letters that make up the Hebrew word: מוקדה This verse is the only place in the Scriptures where this word appears. The hearth was the centre of the Hebrew family’s life. This hearth (the altar of sacrifices) is pointing us back to the individual family hearth where the Passover lamb was roasted.

16. THE FIRE The fire on the altar has become our focal point it must burn continually without interruption it represents the Presence of the Shekhinah glory. The fire was lit by God himself: and fire came out from before יהוה and consumed the burnt offering and the fat on the altar. And all the people saw and cried aloud and fell on their faces. (Leviticus 9:24 ) Note: Details of the construction of this Altar. • Acacia wood – The incorruptible wood - יהושע in the flesh • Bronze – judgment • Fire – His Glory • Offerings – יהושע’s sacrifice To allow the fire to go out would ruin the picture. יהושע is an eternal sacrifice, forever satisfying the requirements of the Law. The continuity of the fire on the Altar fused together every single sacrifice so that they could, symbolically, be seen as ONE sacrifice for ALL.

17. CARRY THE FIRE Israel had to carry this fire with them wherever they went. In Numbers 4:13 it explains that when it was time to move the Tabernacle, they were to take the ashes from the Altar and spread a purple cloth over the top of it. Rashi explains that they covered the holy flames with a large, overturned copper pot. Starved of oxygen, the fire would be reduced to hot, live coals that could be rekindled when the coverings were removed from the Altar. Today that fire has found a resting place in our hearts. We are His Tabernacle and the fire of His Presence now burns within us. Each new day we should begin with a tending to the flame upon which we can lay our sacrifices and stoke the fire of love in your heart. For this reason I remind you to stir up the gift of Elohim which is in you through the laying on of my hands. (2 Timothy 1:6) Do not quench the Spirit. (1 Thessalonians 5:19)

18. THE ASHES ‘And the priest shall put on his linen garment, and put his linen trousers on his body, and shall take up the ashes of the burnt offering which the fire has consumed on the altar, and shall put them beside the altar. ‘And he shall take off his garments, and put on other garments, and shall bring the ashes outside the camp to a clean place. (Leviticus 6:10-11) The ashes of the previous night’s daily sacrifice were still considered to be holy. They were the trace evidence that something holy had occurred, and as remnants of that holiness they were precious. What might be considered menial work in the eyes of the casual observer was an important job in the eyes of the Almighty. It was an act of humility and even a priest was not too high to clean and remove ash.

19. MELCHIZEDEK The question is why should these instructions to the priesthood matter to us? Because as believers in Messiah, we belong to the priesthood of Melchizedek : Truly, then, if perfection were through the Lĕwitical priesthood – for under it the people were given the Torah – why was there still need for another priest to arise according to the order of Malkitseḏeq, and not be called according to the order of Aharon? For the priesthood being changed, ..for He does witness, “You are a priest forever according to the order of Malkitseḏeq.” (Hebrews 7:11-17) As believers in Messiah יהושע, we are privileged to be a part of the priesthood of Melchizedek. The priesthood of Melchizedek is the heavenly kingdom that יהושע said has now come: “And as you go, proclaim, saying, ‘The reign of the heavens has drawn near.’ (Matthew 10:7)

20. HIDDEN TREASURE יהושע told many parables about the kingdom of heaven. He compares it to a treasure: “Again, the reign of the heavens is like treasure hidden in a field, which a man having found it, hid, and for joy over it he goes and sells all that he has and buys that field. “Again, the reign of the heavens is like a man, a merchant, seeking fine pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it. (Matthew 13:44-46) And He said to them, “Therefore every scholar of Scripture taught in the reign of the heavens is like a householder who brings out of his treasure matters, renewed, and old.”1 Footnote: 1Old truths contained in the Scriptures, since the beginning. (Matthew 13:52) Do you suppose the “new treasure” is this change in the priesthood? Are the “old treasures” the Shabbat, festivals, kosher eating, etc.?

21. LAYING ON OF HANDS ‘And he shall lay his hand on the head of the burnt offering, and it shall be accepted on his behalf to make atonement for him. (Leviticus 1:4) This procedure was repeated in other animal offerings (3:2, 4:4, 4:29). On the simplest level, the act of “placing of the hands” signifies a symbolic act of connection and ownership. But there is an even deeper symbolism.

22. MOSES When Moshe was told that he would die soon, he requested the appointing of a successor. Note יהוה’s response: And Mosheh spoke to יהוה, saying, “Let יהוה, the Elohim of the spirits of all flesh, appoint a man over the congregation, … And יהוה said to Mosheh, “Take Yehoshua son of Nun with you, a man in whom is the Spirit. And you shall lay your hand on him, (Numbers 27:15-18) By placing his hands upon Yehoshua as his successor, Moshe symbolically transfers some of His essence, his very identity to Yehoshua. It is a sort of “identity fusion”. Because Moshe has transferred something to Yehoshua, Yehoshua becomes “of” Moshe! Yehoshua is a type and shadow of יהושע ….this is the picture of יהושע and Moshe fused together into one essence! Yehoshua will become Moshe’s successor, but the laying of hands shows their inseparable identities. Likewise the presenter of the sacrifice “fuses his identity” with the animal offered that will achieve atonement for him.

23. ABRAHAM There is another Torah picture of this sort of “substitution plus identity” that gives us an even greater understanding. Abraham was also commanded to bring a burnt offering: And He said, “Take your son, now, your only son Yitsḥaq, whom you love, and go to the land of Moriyah, and offer him there as a burnt offering on one of the mountains which I command you.” (Genesis 22:2) יהוה commanded Abraham to offer up that which was more important to him than his own self. By sacrificing his own son, he was also sacrificing his vision of the future nation. At the last second Isaac is spared and Abraham lifts up his eyes to see a ram: And Aḇraham lifted his eyes and looked and saw behind him a ram caught in a bush by its horns, and Aḇraham went and took the ram and offered it up for a burnt offering instead of his son. (Genesis 22:13) Abraham still sacrificed a burnt offering. The ram became a substitute for his son.

24. ABRAHAM CON’T Here is what the Jewish sage Rashi had to say about this: “…what is (the meaning of) in place of his son? On every labor that he did, he prayed (to God) and said: Let it be your will that this be AS IF it was done to my son, as if my son was slaughtered, as if his blood was sprinkled…” In other words, Abraham understood that the ideal of sacrifice of the self demands fulfilment, if only symbolically. Abraham interpreted the sudden appearance of the ram as an act of providence, as an act of divine mercy that allowed him to substitute the ram for his son. According to our Jewish sages…the story of Isaac constitutes not so much a test of his faith or courage, but the teaching of the lesson of total dedication to God, the offering of one’s very self, and יהוה’s MERCIFUL ACCEPTANCE OF A SUBSTITUTE!!! As you can see, the burnt offering was meant to point to our identity with and the merciful provision of a substitute sacrifice for our sins.

25. LINEN GARMENT ‘And the priest shall put on his linen garment, and put his linen trousers on his body, and shall take up the ashes of the burnt offering which the fire has consumed on the altar, and shall put them beside the altar. ‘And he shall take off his garments, and put on other garments, and shall bring the ashes outside the camp to a clean place. (Leviticus 6:10-11) Linen represents purity and set-apartness (ha Kodesh). There was nothing of an animal touching his skin. The word for “linen” is “bad” (Strong’s #906, pronounced “bade”), meaning “woven”(flaxen thread) in the sense of combining divided threads. The word for “garment” is “mad” (“made” #4055) which means also “armor”, “judgement” and “stature”. The word for “trousers”, or “breeches”, is “mik‟nas” (Strong’s #4370) which means “hiding” as in “hiding or covering one’s private parts”. Thus the priest puts on his “bad made v‟badmik‟nas”. The value of the letters in this phrase is 232; which equal “the birthright” (Bekorah), “the blessing” (Bracha) and also “the firstborn” (Bekowr). So, in the service of Elohim, we are to wear our “set-apart armor”, our “pure judgment”; because, these are our spiritual “stature”.

26. WHY LINEN? Linen is the Preferred Fabric for Clothing of Healing, Healthy Living and Well Being. Scientists have discovered that linen fibers reflect light. The light energy aspect of living organisms has been measured by many individuals within the Scientific community. Nobel prize winning Dr. Otto Heinrich Warburg identified signature frequency numbers of the average human at 70-90. All results with numbers less than 50 were identified as the signature frequency of chronic disease. Any number less than 15 was identified with those having a diagnosed incurable condition such as cancer. Linen fabric measures 5,000 signature frequencies. Standard bleached and colored cotton measures 40 units of energy. Organic unbleached cotton measures 100 units of energy which is a ‘normal’ but not a healing fiber. The silk fabric measures 10 units of energy. Could it be a low number because of its origin? Silk is produced from an ‘unclean’ insect. Rayon measures at 15 signature frequency. Polyester, acrylic, spandex, lycra, viscose and nylon measure zero and do not reflect light. Pure wool measures 5000 units of energy. For any individual desiring to be well the best recommendation from the instructions of the Holy Scriptures is to wear linen.

27. WHY NOT MIX LINEN AND WOOL? ‘Guard My laws. Do not let your livestock mate with another kind. Do not sow your field with mixed seed. And do not put a garment woven of two sorts of thread upon you. (Leviticus 19:19) The Biblical warning of wearing wool and linen together proved in scientific studies to be accurate: the energy of these two fabrics put together (wool sweater on top of a linen outfit) collapsed the electrical field as well as wearing of black colour fabric. Where the two textiles measure 5,000 signature frequencies, when put together, these cancelled each other and brought measurable weakness and in some tests even pain to the human body.

28. PHYSICAL PROPERTIES Linen an excellent filter protecting against chemical exposure, noise and dust whilst also reducing solar gamma radiation by almost half. Linen retrieved from contaminated soil appears to be totally resistant to harmful radiation. Linen underwear heightens positive emotions as well as possessing rare bacteriological properties. Resistant to fungus and bacteria, linen is found to be an effective barrier to some diseases. Studies have shown that bedridden patients do not develop bedsores where linen bed sheets are used and decrease some skin diseases - from common rash to chronic eczemas. Linen is highly “hydroscopic” meaning it rapidly absorbs and gives up moisture and absorbs 20% of its dry weight. This explains why linen cloth always feels fresh and cool.

29. TAKE UP ‘And the priest shall put on his linen garment, and put his linen trousers on his body, and shall take up the ashes of the burnt offering which the fire has consumed on the altar, and shall put them beside the altar. (Leviticus 6:10) In this set-apart clothing (or armour), Torah says that the priest would then “take up” the ashes. Hebrew word for “take up” is “ruhm” which literally means to “lift up”, “raise” or “exalt”. The “ashes” (in Hebrew “deshen”) is literally the “fatness” or “abundance” that the “fire” (“aish” in Hebrew) had “consumed” (in Hebrew “akal”) with the “burnt offering” (olah or ascension) on the “altar” (miz‟be‟akh). As we “ascend” toward Elohim, we give יהוה our “deshen” (fatness or our best) upon the “altar” as our “slaughtering”, our “offering”. We are to “ruhm” or “lift up” our offering as with a “tenuphah”, an “elevation” or “wave offering” upon the fire.

30. REMOVE GARMENTS AND PUT ON OTHERS ‘And he shall take off his garments, and put on other garments, and shall bring the ashes outside the camp to a clean place. (Leviticus 6:11) Interpretation: Word for “take off” is “pashat” - means to “spread out on the surface” “Garments” here is “beged” - means “clothing” but, comes from the root word “bagad” which means “deceit”. “put on” or “labash” (also meaning to “arm” oneself)with “other” or beged” or “garments”. The priest “shall bring” or “yatsa” (deliver) the “ashes” or “deshen” (abundance) outside the “camp” or “machaneh” (as in military encampment or the body), to a clean place. “Clean” here is “tahowr” (made ritually clean or prepared) and “place” is “maqowm”. Defined as “any place of human abode” or “where people live”.

31. SUMMARY After we, as “ordained priests” of the Most High, have been ascending, or having fellowship with יהוה, through the offerings of our lips, through praise and prayer; we then prepare ourselves. We take off the prayer garments and arm ourselves with other “garments”, or “armour”, EPHESIANS 6. We take the abundance that is left in us, the ashes of our “olah” (our “ascension”) out from “the camp”, “the body”, out into the world; to hearts that יהוה has prepared. With this “change of clothes” into His armour, we can truly withstand the fiery arrows of the wicked and come against the powers and principalities and rulers of the darkness of this age; and bring the “basar” (the Tov News) of Shalom, through the Restoration of the Kingdom to Yisra’el, through Mashiach יהושע. Our message is indeed “pashat” (simple and straightforward). But, we’re working in His vineyard, His grain field; so we, wise as serpents and gentle as doves, seek those whose hearts RuachHaKodesh has prepared and not waste our pearls on swine.

32. GRAIN OFFERING ‘And this is the Torah of the grain offering: The sons of Aharon shall bring it near before יהוה, in front of the altar, and shall take from it with his hand from the fine flour of the grain offering, and from its oil, and all the frankincense which is on the grain offering, and shall burn it on the altar for a sweet fragrance, as its remembrance portion to יהוה. (Leviticus 6:14-15) Grain is symbolic of “man” in Scripture. First, this grain offering is a “minchah” (Strong’s #4503), which means a “gift” or “oblation”. The sons of Aharon (priests) shall bring it near “qarab” “before” יהוה and His altar. The word translated “before” is, in the Hebrew, “paniym” (Strong’s #6440) and literally means “in the face”. So this “drawing near” is in front of יהוה’s Face. So, when we “draw near”; we present ourselves to Him, or, before His Face. Why the sons: As יהושע is the son He presents us as a gift to the Father in His face.

33. JOINED TO יהוה The priest shall take (actually “ruhm” or “lift up”) a handful or “qomets” (literally a “fistful”) of fine flour (“soleth” or finely ground flour) and from the “oil” (“shemen” or “anointing”) and “all” of the “frankincense” or “lebonah” which is on the “minchah” or our “gift”. Note: Lebonahis the word, or name, Laban (white) with a “hey” on the end. The “hey” means “to be broken” and “revelation”. So, as this “gift” of grain is elevated before the Face of Elohim, it has been refined (ground very fine), anointed and made white (pure) by breaking and revelation, it is “burnt” on the “altar” (the place of slaughtering). For “burn” the Torah uses “qatar” here, which means “to burn” as well as “to be joined”. So, when we place our gift upon the altar in ascension, we are in fact “joined” (qatar) to יהוה.

34. REMEMBRANCE PORTION .. and shall burn it on the altar for a sweet fragrance, as its remembrance portion to יהוה. (Leviticus 6:15) יהוה receives this as “remembrance” (a memorial) portion to Him. The Hebrew word here is “azkarah” which is from “azkar” meaning to “remember”. This “gift” really shows that we remember יהוה. “Azkarah” (memorial portion) has the numeric value of 233 which equals “léger” or “to the stranger”. We are to remember יהוה to the stranger, as we were once strangers? Now, the rest of this “minchah” (gift or oblation of grain) is eaten by the priests. Torah says that it is “most set-apart” and is to be eaten in the courtyard of the Tent of Meeting. He takes a portion of our oblation and gives us back the largest portion as a “most set-apart” meal to share with each other in community, in the “courtyard”. But, we need to remember, that this is not to be mixed with the leaven of this world. Our time together as an assembly, the Body of Mashiach, is set-apart. We need to treat it as such.

35. THE WISDOM OF יהוה And יהוה spoke to Mosheh, saying, “Speak to the children of Yisra’ĕl, saying, ‘Do not eat any fat, of bull or sheep or goat. ‘And the fat of a dead body, and the fat of what is torn, is used for any purpose, but you do not eat it at all. ‘For whoever eats the fat of the beast of which men bring as an offering made by fire to יהוה, even the being who eats it shall be cut off from his people. (Leviticus 7:22-25) A diet containing high levels of fats can cause high cholesterol, heart attacks and other diseases in our bodies. ‘And do not eat any blood in any of your dwellings, of bird or of beast. ‘Any being who eats any blood, even that being shall be cut off from his people.’ ” (Leviticus 7:26-27) ‘For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your lives, for it is the blood that makes atonement for the life.’ (Leviticus 17:11)

36. ORDINATION And יהוה spoke to Mosheh, saying, “Take Aharon and his sons with him, and the garments, and the anointing oil, and the bull of the sin offering, and the two rams, and the basket of unleavened bread, and assemble all the congregation at the door of the Tent of Meeting.” (Leviticus 8:1-3) It is Strong’s #4394, which means “installation”, or the “setting of stones”. The setting of the stones in Aharon’s breastplate and on the shoulders of the ephod. Drawing near to Him, a living Stone – rejected indeed by men, but chosen by Elohim and precious – you also, as living stones, are being built up, a spiritual house, a set-apart priesthood, to offer up spiritual slaughter offerings acceptable to Elohim through יהושע Messiah. (1 Peter 2:4-5) The numeric value of “ha-mi-lu-yim” is 120; which equals the three 40 years periods of learning and testing in Moshe’s life, as well as “obedience”, “pillar” and “mo‟ed” (appointed time).

37. WITNESSES Moshe was to bring all the congregation to the door of the Tent of Meeting. The phrase “all the congregation” in the Hebrew here is “qahaleydah” which literally means “all the people” as in a “swarm”. This phrase carries the connotation of assembling the people as “witnesses” to hear a judgment or pronouncement. The word translated as door here isn’t “dalet”; but “pethach” which means “opening” or “gate”. Moshe could have opened up the whole front of the courtyard for all to see.

38. WASHED WITH WATER So Mosheh brought Aharon and his sons and washed them with water, (Leviticus 8:6) Moshe “brought” Aharon and his sons and washed them with water. The Hebrew used for “brought” is “qarab” which means to “draw near”. Moshe drew them near and “washed” them (“rachats” which means to “wash off”) with “water” (“mayim”). The word “rachats” (to wash), is spelled “reish-chet-tzadee” which means the “beginning fear righteous”. The fear of יהוה is indeed the beginning of righteousness. “Mayim” (water) is spelled “mem-yud-mem” which is a hand or a work between two waters. Just as our fathers passed through the Reed Sea from slavery to freedom, so this washing is a picture of how the “fear of יהוה” leads us through the “Mikveh” waters into righteousness and into His service. The numeric value of “rachatsmayim” is 388 which equals “hashaf” which means to “separate”.

39. THE RAM And he brought the second ram, the ram of ordination, and Aharon and his sons laid their hands on the head of the ram, and it was slaughtered. And Mosheh took some of its blood and put it on the tip of Aharon’s right ear, and on the thumb of his right hand, and on the big toe of his right foot. (Leviticus 8:22-23) The Hebrew word for “ram” is “ayil” (Strong’s #352), spelled “aleph-yud-lamed” and literally means pillar, pilaster or strength. “Aleph” means “master”, “yud” is “hand” while “lamed” is “the shepherd‟s staff” or “teaching”. The numeric value of “ayil” is 41 which equals “Eloah” (my El). What we surmise is the “the Master (El) is teaching us by His hand” יהוה is setting apart what they hear, do and there steps (their walk). The right or “yemawni” is from the root word “yaman” which means also to choose that which is right. So He’s ordaining that they will choose what is right for the people (B’neiYisra’el) in what they “hear”, what they “do” and where they “walk”.

40. CONSECRATED LIFE To live a consecrated life, we must have the following: Consecrated ears that are attentive to God; “My sheep hear My voice, and I know them, and they follow Me. (John 10:27) Consecrated hands that are ready to do His will and the good works He has pre-appointed for us to perform; “…bearing fruit in every good work…” (Colossians 1:10) Consecrated feet that continually walk in His holy ways The steps of a man are ordered by יהוה, And He delights in his way. (Psalms 37:23)

41. THREE BREADS . from the basket of unleavened bread that was before יהוה he took one unleavened cake, and a cake of bread anointed with oil, and one thin cake, and put them on the fat and on the right thigh, and placed all these in the hands of Aharon and in the hands of his sons, and waved them as a wave offering before יהוה. (Leviticus 8:26-27) The first is “one unleavened cake”. Scripture doesn’t use “aleph” for one, but “echad” (unity or unified) “matzah” “challah” (braided bread). The second is a “matzahshemen” (an anointed loaf of braided bread). The third is “one thin cake” or “echadraqiyq”. Now, “raqiyq” (thin cake) is from the root “raqaq” (to beat thin or spread out). Three is the number of divine ordination. These cakes were placed on “the fat and the right shoulder”. This represents the blessing of the first-born. The “fat” is the “abundance” or “multiplicity” and the “right shoulder” is the “burden” and the “authority” (ministry). Moshe took the breast (“chazeh”) and waved it in the Face of יהוה. This word “chazeh” also means “to behold” or “look upon” as in the Face of יהוה. So, in this waving of the breast, Moshe was beholding יהוה’s Face while making a “qorban” (a drawing near) to יהוה’s Face.

42. 7 DAYS Leviticus 8:30-36 After the ordination, יהוה commanded them not to go outside the door for seven days; because יהוה was setting them apart, in other words they were to be before Elohim (in His Face) making atonement for themselves, and the priesthood, and guarding (shamar) the duty (mishmereth or injunctions) of יהוה for seven days and nights. Three is the number representing divine ordination, seven represents יהוה’s perfection of man, and all of creation. You might see the seven days representing the seven millennia of יהוה’s dealings with man, staying in His presence until our “ordination” is complete. These priests stayed at the door of the Tent, the Dwelling Place of Elohim is now in our hearts. We can now, through יהושע stay in His presence at all times, if we “choose the right” (as with the earlobe, thumb and big toe).

43. יהושע As Saul wrote in Hebrews 13:10-15 We have an altar from which those serving the Tent have no authority to eat. For the bodies of those beasts whose blood is brought into the Set-apart Place by the high priest for sin, are burned outside the camp. And so יהושע also suffered outside the gate, to set apart the people with His own blood. Let us, then, go to Him outside the camp, bearing His reproach. For we have no lasting city here, but we seek the one coming. Through Him then, let us continually offer up a slaughter offering of praise to Elohim, that is, the fruit of our lips,1 giving thanks to His Name. Footnote: 1Or “bulls of our lips” - See Hosh. 14:2.

44. SACRIFICE OF BODY AND LIPS Living Sacrifice: I call upon you, therefore, brothers, through the compassion of Elohim, to present your bodies a living offering – set-apart, well-pleasing to Elohim – your reasonable worship. (Romans 12:1) Sacrifice of Love: Become, then, imitators of Elohim as beloved children. And walk in love, as Messiah also has loved us, and gave Himself for us, a gift and an offering to Elohim for a sweet-smelling fragrance. (Ephesians 5:1-2) Sacrifice of Service: Do all matters without grumblings and disputings, in order that you be blameless and faultless, children of Elohim without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding on to the Word of life, for a boast to me in the day of Messiah, that I have not run in vain or laboured in vain. In fact, even if I am being poured out as a drink offering on the offering and service of your belief, I am glad and rejoice with you all. (Philippians 2:14-17)

45. SACRIFICE OF BODY AND LIPS Sacrifice of Giving: And you know too, Philippians, that in the beginning of the Good News, when I went out from Makedonia, no assembly shared with me concerning giving and receiving, except you only, because, even in Thessalonike you sent to my need, once and twice. Not that I seek the gift, but I seek the fruit that is multiplying to your account. Indeed I have all and more than enough. I have been filled, having received from Epaphroditos what you sent, a sweet-smelling fragrance, an acceptable offering, well-pleasing to Elohim. (Philippians 4:15-18) Sacrifice of praise: Through Him then, let us continually offer up a slaughter offering of praise to Elohim, that is, the fruit of our lips, giving thanks to His Name. (Hebrews 13:15)