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Parasha Archarei- Kedoshim
•
Leviticus 16:1-18:30
• Amos 9:7-15
• Ezekiel 22:1-16
• 1 Corinthians 6:9-20
And
• Leviticus 19:1-20:27
• Ezekiel 22:1-16
• Amos 9:7-15
• Ezekiel 20:2-20
• Matthew 5:43-48
The
Torah Portion at a Glance
This is a double portion reading that is only separated during leap years.
The section begins after the deaths of Nadav and Avihu, YHWH warns against
unauthorized entry "into the holy." Only one person, the Kohen
Gadol ("high priest"), may, but once a year, on Yom Kippur,
enter the innermost chamber in the Sanctuary to offer the sacred ketoret
to YHWH.
Another feature of the Day of Atonement service is the casting of lots
over two goats to determine which should be offered to YHWH and which
should be dispatched to carry off the sins of Israel to the wilderness.
The Parasha of Acharei also warns against bringing animal or meal offerings
anywhere but in the Holy Temple, forbids the consumption of blood, and
details the laws prohibiting incest and other deviant sexual relations.
The Parasha of Kedoshim begins with the statement: "You shall be
holy, for I, the YHWH your YHWH, am holy" followed by dozens of mitzvoth
(Divine commandments) through which the believer sanctifies him or herself
and relates to the holiness of YHWH. These include: the prohibition against
idolatry, the mitzvah of charity, the principle of equality before the
law, Shabbat, sexual morality, honesty in business, honor and awe of one's
parents, the sacredness of life.
Also in Kedoshim is the dictum which the Messiah equaled to the greatest
commandment of the Torah – love your neighbor as yourself.
(adapted from chabad.org)
The
Messiah in the Torah Portion
The Messiah is pictured in this week’s Torah portion through the
detailed works of the High Priest on Yom Kippur. The High Priest had special
garments that he wore as he ministered unto YHWH. It tells us in Shemot/Exodus
19 that we are a “royal priesthood, a holy nation of peculiar people.”
As a “royal priesthood” we have priestly garments that we
are to wear. These garments are the basis for the Armor of YHWH that is
spoken of in Ephesians 6. The basis for the armor is found throughout
the Old Testament.
Isaiah 59:17 is an amazing passage about the armor of YHWH and the priestly
garments of the believers. It says, “for He put on righteousness
as his breastplate, and the helmet of salvation on his head; he put on
the garments of vengeance and wrapped himself in zeal as in a cloak.”
Clearly in this verse we can see the helmet of salvation are not New Testament
concepts. In fact, the entire armor of YHWH can find its foundation in
the priestly garments of the High Priest.
In the Wisdom of Solomon, chapter 5, the Bible says “But the righteous
live forever, and their reward also is with YHWH, and the care of them
is with the Most High; therefore, shall they receive a glorious kingdom
and a beautiful crown from the hand of YHWH. For with His right hand shall
He cover them, with His arm shall He protect them. He shall take to Him
in His zeal, all the armor, and shall armor with Him all His creation.
For the desolation of the detestable ones. He shall put on righteousness
as a breastplate and judgment that is not false instead of a helmet, and
He shall take holiness for an invincible shield. His wrath He shall sharpen
for a sword, and the world shall fight with him against the foolish.”
Again, these verses are speaking of YHWH and are a picture of the priestly
garments.
Ephesians 6 speaks of the same armor that is worn by YHWH, the High Priest,
and now believers –“Finally, my brethren, be strong in the
Lord and in the power of His might. Put on the whole armor of YHWH, that
you may be able to stand against the wiles of the devil. For we do not
wrestle against flesh and blood, but against principalities, against powers,
against the rulers of the darkness of this age, against spiritual hosts
of wickedness in the heavenly places. Therefore take up the whole armor
of YHWH, that you may be able to withstand in the evil day, and having
done all, to stand. Stand therefore, having girded your waist with truth,
having put on the breastplate of righteousness, and having shod your feet
with the preparation of the gospel of peace; above all, taking the shield
of faith with which you will be able to quench all the fiery darts of
the wicked one. And take the helmet of salvation, and the sword of the
Spirit, which is the word of YHWH; praying always with all prayer and
supplication in the Spirit, being watchful to this end with all perseverance
and supplication for all the saints.” This teaching will examine
the priestly garments that are known as the “armor of YHWH.”
It says in Ephesians 6 to “stand, therefore, having your waist wrapped
around with the belt of truth / belt of emet.” In Hebrew it’s
called the avnet emet. The high priest would wear this linen belt, more
like a sash, that he would wrap around himself. The avnet emet, or the
belt of truth, is for us to combat the lies of the enemy with the truth.
It is this belt that sets us free.
The avnet emet / the belt of truth keeps what from showing falsehood.
It tells us in Isaiah 11:5 to “gird up your loins with truth.”
This linen belt of truth for the high priest holds up the breastplate
of righteousness. So, without the truth, there is no righteousness. What
did Y’shua say? He said, “I am the way, the truth, and the
life.” So without Y’shua as the truth, do we have any righteousness?
No. We have none.
In Exodus 28 and Leviticus 16 the Bible speaks a lot about the priestly
garments. In one passage it says, “the intricately woven hand of
ephod shall be of the same workmanship, made of gold and blue and purple,
scarlet, fine-woven linen.” The belt of truth was made of the same
items that the breastplate of righteousness was made of, and it held up
that righteousness.
So the first part of the armor, of the garments, is the avnet emet. The
next part is “having on the breastplate of righteousness.”
The word for righteousness here is tzedeka. This word, tzedeka, is the
Hebrew word for “righteousness or justice.” It’s a word
that means to do justly or to do right. Today it is equated in Judaism
with giving money and helping out the poor.
In Hebrew, the breastplate of righteousness is the hoshen tzedeka. On
the breastplate is a symbol of Israel. Exodus 28:15, it says, “Set
in it settings of stones, four rows of stones, and on these stones will
be the names of the children of Israel, 12 according to their names.”
The 12 stones stand for the 12 tribes of Israel. Because of what Y’shua
did, the people of Israel have right standing with YHWH.
In Ephesians 6 the next piece of the armor is the “feet fitted with
the preparation of the gospel of peace.” Your feet are to be clothed
with the gospel of peace. Here is the interesting thing about the high
priest: He didn't wear any shoes. He was barefoot. He walked around barefoot.
He walked around exposed with the gospel of peace.
When you walk around barefoot, what happens to your feet? They are soft
at first, but then they what? They become calloused, and they become hard.
At first, when we are walking around in the faith we’re soft, we’re
learning. If we get hurt, we may get a thorn, but then we become calloused
and hard. Not hard-hearted, or hardened of heart, but our feet become
hard to the Good News. It tells us in Exodus 3 that Moshe was with YHWH,
and what did YHWH say to him? “Take off your shoes because you are
standing on holy ground.” Part of being ready is to be barefoot
so you can shake off the dust from your feet when you’re not welcome.
Kick it off. Shake it off.
It tells us in Exodus again, that the high priestly garments included
a cloak with the shapes of pomegranates and then bells. This is so that
when we walk in the truth that people can hear the besorah. They can hear
the gospel. They can hear it. Just like the people could hear the high
priests’ ministering, that as we walk out in the truth, then our
feet have the Good News of shalom. They can hear the Word, and also, that
is a picture of fruitfulness. When we are walking out our calling as priests
of YHWH, we are going to be fruitful.
In Isaiah 52, it says, “How beautiful upon the mountains are the
feet of those who bring good news.” It is not because they have
New Balance or Nikes on our feet that make them beautiful. It is because
their feet are barefoot. Going over the mountains, but have you ever seen
a mountain without a valley somewhere? “Though I walk through the
valley of the shadow of death, I will fear no evil.” We’re
walking through that valley barefoot, if we are walking like a priest,
but we are not staying in the valley.
In Ephesians 2:10, it tells us to, “walk in good deeds.” And
the book of Job 12:19 says, “He makes his priests walk about barefoot,”
and wherever we put our feet becomes holy ground. Every place the sole
of your foot treads shall be yours states Deuteronomy 11:24. That means
as you function and you live as a priest of YHWH that you are going to
be able to walk in truth. You are going to be able to walk in His emet.
Let’s go back to Ephesians 6. It says in verse 16, “Above
all…” What is the most important part of our garment? It says,
“…taking up the shield of faith.” The shield of faith.
In Hebrew, this is magen emunah. The shield of faith. Can you see faith?
Faith is like an intangible. It is a shield of faith. The shield of faith
is not something that is seen, but it is there. The truth is, without
faith, we are open to the enemy’s attacks. It tells us very clearly
in Psalm 28:7. It says, “YHWH is our shield.” So whose faith
do we need? We need YHWH’s. We need His faith. The Psalms also say
that “YHWH is a shield for me, the glory and the lifter of my head.”
Hebrews 12 defines faith for us - “now, emunah (faith) is putting
evidence to things hoped for and giving proof to things not yet seen.”
True faith is putting evidence to where you are just hoping, and it’s
having proof for something that’s not seen. It tells us that we
are to live by faith, to walk by faith, not by sight.
What good does this shield of faith do us? It says, “Above all,
take up the shield of faith with which you shall be able to quench all
the fiery arrows of the enemy…of the wicked one.” When you
walk in faith and not doubt, not unbelief but true faith, that is when
the enemy’s fiery arrows come against you and they will be quenched.
Yes, they may stick into your skin, and they may sting, and they may hurt,
but the fire is not going to spread any farther.
What happens when you begin to doubt? When you begin to worry? Is that
faith? What happens when you begin to have fear? Is that faith? No. All
these arrows start attacking you, and they are fiery arrows. So one is
going to ignite another, is going to get your hair on fire, is going to
get your clothes on fire, and all of a sudden, your tallit of light is
darkness. We have to have emunah…faith…to guard us from those
fiery arrows.
Let’s look next…verse 17 of Ephesians 5. “And take up
the helmet of salvation.” The helmet of salvation is the next piece
of the garment. This is not the Roman soldier’s helmet but something
greater and something more. In Hebrew, for the priests to have the helmet
of salvation, the words in Hebrew are tzitziyot Y’shua. This is
similar to where we get the word tzitziyot from for fringes or tassels.
The helmet of salvation would have tzitziyot or tassels to keep it attached.
Tzitziyot Y’shua is the helmet of salvation.
The problem with the helmet of salvation is there are a lot of people
who have the helmet of salvation, and that is all they have placed on
their spiritual body. So picture for a minute putting on a helmet and
running around naked. That is not a pretty sight, but what do most people
do? They have salvation. They think that is all there is to the faith,
and they run around nude with just a helmet of salvation on. “I
got salvation. Oh, I’m saved. I’m waiting on the rapture bus.
I’m saved…” That’s not just it. YHWH has so much
for us than salvation. There is the whole armor of YHWH. Don't just put
on the helmet of salvation.
Here is another way to look at it. Put on the mind of Messiah. Start thinking
like He thinks and have your mind renewed to His thoughts. Our minds should
act like really good helmets. It should stop thoughts or doubts or temptations.
It should stop what the enemy is doing because he will toy with us in
our minds. Consider this truth: you cannot be tempted with something you
don't think about. It all starts in the mind as you do what you are thinking
about. If you are thinking about eating a steak, you are not going to
go to McDonald’s and order an ice cream cone. You are going to find
a good steak restaurant and order up! You are going to do what you think
about. You can't be tempted with something you don't think about. It all
starts in the mind. We have to have our minds renewed to YHWH’s
will and Spirit.
The high priest wore a special helmet. In the King James it’s called
a mitre. It was more like a turban than like a kippah that we see Jewish
people wearing today. It had these words on it, “Kadosh Le-YHWH,”
which is, “Holy to YHWH.”
What if your mind, your brain, or your forehead had those words written
on it? “Kadosh to YHWH.” What if every time a bad thought
or a bad deed or something evil came to mind, something harsh, something
not of YHWH came to mind, it bounced off that helmet that said, “Kadosh
to YHWH?” Wouldn't that be lovely? That is what He wants for us.
Our minds are to be renewed to the emet…to the truth…that
it is kadosh. In Hebrew, kadosh doesn't just mean holy, it means set apart.
Our minds, our thoughts, and our thinking are to be set apart to YHWH.
So every time you have a thought…every reaction we have is to be
judged against this helmet. Is it kadosh?
It tells
us in Proverbs 23:7, “As a man thinks in his heart, so he is.”
Then is 2 Corinthians 10:5, it tells us to “take every thought captive
to the obedience of Y’shua.” Thoughts are like wild animals
that must be taken captive and taught obedience. Send your thoughts to
obedience school! Take that wild animal of a thought and train it. “As
a man thinks in his heart, so he is.” Put on the helmet of salvation
and allow it to filter your mind to only what is Kadosh Le-YHWH.
In Ephesians 6 verse 17 the priestly garments continue - “…and
the sword of the Spirit (Ruach) which is the Word of YHWH.” The
sword of the Ruach is part of our armor. Do you know what the sword was
for a priest? It was their blade that they used to sacrifice with. For
the priest, this sword of the Spirit was a double-edged sword they used
to kill the animals for sacrifice. The Word of YHWH is used to kill the
animal flesh. We all have an animalistic nature. I call it the flesh…the
nefesh and our animal desire or drives will lead us against what YHWH
wants. It leads us to be prideful. It leads us to be selfish. Yet, the
Word tells us in Hebrews 4 that the Word of YHWH is like a “sharp
double-edged sword that is able to pierce even to the dividing parts,
the being and the Ruach…between the joints and the marrow and bone
and is a discerner of the thoughts and the intents of the heart.”
So what does the Word of YHWH, the sword of sacrifice, do? When you sacrifice,
it tells us very clearly, it says, “it divides between the joints
and the marrow and the bone. It cuts off the flesh.” Don't let people
tell you that sacrifices have been done away with. It’s absolutely
not true. Do we have a temple where we sacrifice? No. But do we have a
temple where we sacrifice? Yes. Our body is the temple of the Ruach HaKodesh,
right? So where do the sacrifices occur? They occur right here. Every
day, you are going to be given opportunities to decide whether you are
going to sacrifice what your flesh wants, what you want to say, what you
want to do, what you want to think. Will you allow the Word of YHWH to
put it to death?
Here’s a great thing about the sacrifices in the temple. They were
humane. They were quick. They were done so the animal would feel no pain.
That’s the way the Word of YHWH should act to us. In Hebrews it
says that the “word of YHWH is quick and powerful.” That is
how the sacrifices were to be done in the temple. Quick and powerful.
One cut, it’s done. Kill the animal. That’s how it should
be for us. Quick and powerful. Our defense and our offense is the Word
of YHWH. Where we are swift and quick to say, “Ha’satan…it
is written.”
Go back to Ephesians 6 and see that the armor of YHWH is not done. There
is one last piece. Verse 18 says, “Making prayer always with all
intercession and supplication in the Spirit, and watching in the Ruach,
with all endurance and petitions for all the saints.” The last part
of the armor of YHWH is prayer at all times, in the Ruach.
Did you know the high priest would have that incense that he would burn?
Holy smoke, Batman! It was this incense that would be burning, and in
Romans 8:3 and 4, it says that our prayers are like the incense of smoke.
In Exodus 30, it talks about special ingredients are a part of this incense,
that our prayers reach up to Heaven like the incense. In Leviticus 16,
it says that it was a sweet incense offered daily as part of the priestly
duties.
The priests would take the coals from the altar of sacrifice and put them
in the censor of incense. It tells us in 2 Corinthians 2:15 that we are
unto YHWH a “sweet savor of incense,” of Y’shua, and
it tells us in Luke 1:10…this is good: “And when the time
of burning incense came, all of them assembled together were worshiping
and praying outside.” When we come together in unity, it’s
like burning incense in the temple.
Remember where it says that the “smoke filled the temple,”
in the book of Isaiah? That wasn't just any smoke. It was incense. Malachi
1:11 says, “From the rising of the sun…” So when should
you begin praying? With the rising of the sun. “…even to the
going down the same.” So when should you stop praying? When you
go to bed. “The name of YHWH shall be great among the gentiles.”
This is Malachi 1:11. “And in every place, incense shall be offered
unto My name; a pure offering, for My name shall be great among the heathens.”
The armor of YHWH is not some Roman-Greek idea, but it’s our high
priest, Y’shua. When we put on the armor of YHWH, by living in truth
then we can be victories in our walk as priests.
Pray this…
“Father YHWH we come before you right now. We clothe ourselves in
Your light, and we put on the armor of YHWH, the breastplate of your righteousness
that has the stones of the 12 tribes. We proclaim that You are holy. We
take up the avnet emet, the belt of truth that holds up that breastplate,
that without truth, nothing will stand.
Father we put upon ourselves the helmet of salvation, the Tzitziyot Y’shua,
the garment that says ‘kadosh Le-YHWH,” that all of our thoughts
would be compared to your thoughts, that we would remember and remind
ourselves that we have been made in your image; therefore, we are to portray
your image to those around us. We have to guard our thoughts because Ha’satan
cannot tempt us of something that we don't think about.
Father, we put up that shield of faith. We are reminded that that is You.
You are a shield for us. We believe that You are there, even though we
can't always feel You, even though we can’t always see You, even
though we can't always touch You…we believe.
Father, we take off the shoes of our own flesh, of our running, of our
being swayed from winds of doctrine. We shake off the dust of others who
do not receive Your will and Your way, and we stand upon holy ground today,
and we know that as we walk out in Your way, no matter what we face, no
matter how bad the valley gets, that there will be fruitfulness as we
remember the pomegranates and the bells upon the priestly garments.
We take up the sword of the Spirit to do sacrifice, to sacrifice our will
and our desires, to sacrifice our flesh to You. We climb upon the altar
as our spiritual act of worship to have our mind renewed and our bodies
renewed and transformed. We take up that sword.
And finally, Father, we pray in the Spirit. We pray in the morning and
throughout our day, in all things give thanks, to pray always, as Your
Word says. We offer up our prayers as incense unto You. Understanding
that as priests, we have been called to pray, we’ve been called
to stand, we’ve been called to reach out, to believe Your Word and
Your ways.
Father, remind us that this armor of YHWH is an armor of light. It is
a privilege and an honor to put upon, and yet we do it through what You’ve
done in us. May we clothe ourselves in Your light today and forevermore.
May we live in You and walk in You, and put down the works of the enemy.
Amein.”
Applying the Portion to Life Today
There are some things in life that are just difficult to understand, like
how grainy and course sand becomes clear and beautiful glass. Or how people
can wait in line for hours to purchase tickets for a rock concert yet
the same people get frustrated if the line at Wal-mart is a little too
long. It is hard to grasp just how professional ball players are paid
more money than teachers, nurses, and police officers combined. Some incidents
are just a little too peculiar and irrational.
Just like things in life are sometimes hard to comprehend, so are many
of the mitzvoth/commandments in the Torah. Let’s face it; there
are many commandments in the Bible that just don’t make any sense.
Verses that deal with ritual purity, wearing tzittzit, and eating certain
foods aren’t rational. Obedience to these commands serve a higher
spiritual purpose and they often can not be reasoned out and understood
fully. But what really can? What verses in the Bible can a person understand
fully? What chapters in the Scriptures do you have the fullest comprehension
of?
The Jewish Sages have divided the Torah commands into two basic categories.
The first, called “Mishpatim” are considered to be rulings
that are basically rational. These are often translated as “judgments.”
Statements like “do not murder” and “do not steal”
are easy to reason out and therefore fit without difficulty into this
area of interpretation. The second category of mitzvot is called “chok.”
These are directions given to man as “decrees” and are usually
translated as such. Chok are found in verses that deal with seemingly
irrational concepts like inflicting yourself on Yom Kippur or wearing
tassels.
Mishpatim conform to a sense of just living. Chukim can only be understood
as a decree from YHWH the King. There are many chukim and Mishpatim found
throughout the double portion Torah reading this week. Acharei-Kedoshim,
found in Vayikra (Leviticus) 16-21, begins with instructions on how to
properly observe the Day of Atonement and continues with specific thoughts
on animal or meal offerings and laws prohibiting sexual relations within
certain relationships. The second section stresses the set apartness of
the Yisraelite through the mitzvot. Verses in this area deal with everything
from honesty to charity to idolatry. Some of these concepts are easy to
fathom while others are seemingly unfathomable.
Chasidic thought teaches “chok emphasizes the supra-rationality
of our commitment to Elohim, while Mishpat stresses the function of the
mitzvot as educators and enlighteners of human life.” Y’shua
said in Mattitiyahu 18:3 that we must come to him with the faith of little
children.
All of this week’s reading and indeed all of the Torah present the
Divine Will of YHWH. The believer must choose to obey the Divine Will
against his own will. Certainly it is much easier to be a buffet believer
and pick and choose what to accept in the Torah as valid for today. Who
eats everything at a buffet anyway? There is definitely a struggle between
the mind, the will, and the soul when it comes to accepting as lifestyle
the Torah commands that just don’t make any sense. Yet it is in
these mitzvoth that our faith is tested.
Western or Greek thinking instinctly says that before you do something
you should understand the purpose and reason why. Biblically mandated
obedience says to just do it. Western or Greek thinking teaches to reason
and then obey while many of the mitzvot in the Torah can only be understood
after they have been experienced. This faith is truly experiential. This
means that to grasp the importance and meaning of Torah one must first
experience the power and obedience of Torah. It is difficult to “delight
in the Sabbath” until the first time you experience Sabbath rest.
It is hard to comprehend why a person should eat kosher until you eat
kosher foods. Surely you don’t have to know exactly how the microscopic
electrical parts of your computer work but you still use your computer,
right? It is the same with the chok of the Torah. In fact it is the same
with the whole of Torah. All of Torah is indeed chok.
Yes yes, you just read that the Jewish Rabbis have divided the scope of
the Torah into Mishpatim and chukim – two sections of laws that
can be reasoned and those that can’t. But, the evidence that a chok
is a divine decree and the witness that all of YHWH’s word is truly
unfathomable and greater than human reason will lead to the verdict that
all of Torah is chok.
To us it makes sense not to kill or steal. It doesn’t make sense
to refrain from marring the edges of our beards. Yet to YHWH it is the
same. A mitzvot is a mitzvot. A decree is a decree. Obedience is obedience.
You don’t have to fully understand “why” you are following
Torah to follow Torah. Just understand that you are obeying the will of
Almighty YHWH.
Much can be learned by studying and researching all of the Torah, including
the chok commandments. Rabbi Rambam has written that “although the
chukim of the Torah are supra-rational decrees…it is fitting to
contemplate them, and whatever can be explained, should be explained.”
Take for example the decree in this week’s Torah portion found in
Vayikra 19:19.
“Don’t wear a garment made of two kinds of cloth,” Vayikra
says. To the casual reader this pasuk (verse) doesn’t mean much.
But to the believer who wants to walk out their faith in Ruach and Emet
a whole new can of worms is now being opened. What does it mean to not
wear a piece of clothing with intertwined fabrics? Why not? What fabrics
are ok and what material should be avoided? Is this valid for today? What
was YHWH thinking?
Friend, some principles in Torah can be “taught” while others
have to be “caught.” The Yisraelite must “catch”
the Almighty’s call for faith filled obedience instead of reason
when it comes to the chok of “sha’atnez.”
“Sha’atnez” is the Hebrew term for counterfeit, false,
or unholy mixtures prohibited by YHWH’s Torah. The wearing of mixed
fabrics is just one of three sha’atnez that are to be avoided. The
context of Vayikra explains this a little further. “Keep my decrees.
Do not mate different kinds of animals. Do not plant your field with two
kinds of seed. Do not wear clothing woven of two kinds of material,”
Vayikra 19:19. We are not to mix:
plants with other plants and create a hybrid
animals with other animals and create a mongrel
plant based fabrics with animal based fabrics and create a garment
“You are not to wear a garment with two kinds of thread, wool and
linen together,” says Devarim (Deuteronomy) 22:11. This command
is a definite chok. There is no apparent reason other than expressing
Divine Will with this mitzvoth. Linen is a plant-based material and wool
of course is an animal based material and the two should not be mixed
for attire. If linen and wool appear in the same garment then you should
not wear that item of clothing teaches the Torah.
The Rabbis have concluded that it is wrong to wear anything when these
elements are sewn, tied, pasted together, weaved, twisted or carded. The
Talmud even prohibits sitting on a fabric with sha’atnez! How does
all of this relate to life today? Well, if you believe the Bible then
not much has changed.
“The grass withers and the flowers fade but the word of YHWH remains
forever,” says Yesha’yahu (Isaiah) 40:8. Just as it is wrong
to lie or steal, it is still wrong to wear sha’atnez. It doesn’t
matter if you understand this command or agree with it. The Word of YHWH
remains forever.
A simple look through your closet with a fast examination of clothing
tags will reveal if you own any sha’atnez. Be careful though! Many
suits of wool have linen liners or pockets and many items with padding
may mix the two threads. Also, “lano/lino” is Spanish for
wool/linen. You don’t have to discard of the garment if it is sha’atnez,
just don’t wear it. (The Torah only prohibits “wearing”
these – not making them or owning them.) Or you can donate the clothing
to a local thrift store or trash the clothes if you so choose. It is much
easier to not wear something if you don’t have it in your closet
or dresser.'
What is the meaning behind the mitzvoth of sha’atnez? Jewish rabbis
and students have pondered this question for literally thousands of years.
Some say not to wear sha’atnez because only the garments of the
Cohen Hagadol (high priest) could be made of linen and wool. Many Sages
teach that sha’atnez has its origins in pagan cults of old. Others
point out that sha’atnez completes the set of forbidden combinations
and man should not change creation to “improve” upon it. For
various teachers sha’atnez is a reminder of the story of Kayin and
Hevel. Kayin’s offering was from the produce of the ground and Hevel’s
was from his flock. Keeping wool and linen separate in garments reminds
us of this episode and its lessons.
Sha’atnez is unusual, just like much of Torah. The Mishpatim and
the chok of Torah are YHWH’s Divine Will. Like them or not –
understand them or not – they are all to be obeyed.
Portion
Points to Ponder
1. The Hebrew names for this portion are "Archarei" and "Kedoshim."
What do these mean?
2. Read Amos 9:7-15, Ezekiel 22:1-16, and Ezekiel 20:2-20. How does this
relate to the story of Leviticus this week?
3. Consider the words found in 1 Corinthians 6:9-20 and Matthew 5:43-48.
What did you learn from studying this passage?
4. How does this Torah portion speak of the Messiah Y’shua?
5. Describe two ways that you can apply this week’s Torah portion
to your life.
6. Leviticus 19:3 says, "Every man shall fear his father and his
mother." In this verse the word man ("ish") usually refers
to an adult, someone over the age of Bar-Mitzvah. Why in stating this
mitzvah does the Torah use "man"?
7. Why does Leviticus 19:13 emphasize “your friend” –
“You shall not cheat your friend and you shall not rob him.”
8. What are some ways that you can love your neighbor as yourself?
9. In Parshat Kedoshim, there is a very important pasuk/mitzvah which
unfortunately is very often overlooked. Read 19:18 for this passage.
10. Many commentators have noted that one can find an example of each
of the Ten Commandments (or a very similar mitzvah) in the opening verses
of Parshat Vayikra. Before seeing the commentaries inside, carefully review
chapter 19 and attempt to find these parallels on your own. Can you find
these?
11. In Shemot 20:13, the Torah commands "Do not steal." What
does the Torah add when it commands in Vayikra 19:11 "Do not steal?"
12. "Do not do wrong to your neighbor" (19:13). To what "wrong"
is the Torah referring?
13. By when must you pay someone who worked for you during the day?
14. When rebuking someone, what sin must one be careful to avoid?
15. The Torah forbids tattooing. How is a tattoo made?
16. What penalty does the Torah state for cursing one's parents?
17. When the Torah states a death penalty but doesn't define it precisely,
to which penalty is it referring?
18. Is it proper for a Messianic believer Jew to say "I would enjoy
eating ham?"
19. In Leviticus 19:18, we read: “Do not seek vengeance and do not
bear a grudge. …” The Jewish Rabbi Rashi explains the difference
between vengeance and a grudge: One person says, “Lend me your ax,”
and the other says, “No.” The next day, the second one requests,
“Lend me your ax,” and the first one says, “You wouldn’t
lend yours to me, so I won’t lend mine to you!” That is vengeance.
However, when the first person says, “Although you wouldn’t
lend me your ax, I am not like you, so here it is” – that
is bearing a grudge. Can you think of examples from your own life when
you acted in this way? What’s wrong with seeking revenge or bearing
a grudge? What would the world be like if everybody sought revenge?
20. In this week's Torah portion, we are commanded "you shall keep
my laws and my rules, by the pursuit of which man shall live: I am the
YHWH" (Leviticus 18:5). How do we attain life by the observance of
commandments?
21. Why after the death of Nadav and Avihu did Hashem instruct the Kohanim
not to enter the Beit Hamikdash while intoxicated (10:9), nor to enter
the Sanctuary at all times? What relevance do these prohibitions have
to all Jews, even in contemporary times
22. "Speak to Aharon your brother he shall not come at all times
into the Sanctuary." (16:2) QUESTION: The phrase "bechol eit"
— "at all times" — forbids the Kohen's constant
presence in the Sanctuary, but seems to permit occasional visits. Since
he was allowed to come in only on Yom Kippur, what is the reason for the
strange construction of this verse?
23. "You shall keep My statutes and My laws... and he shall live
in them." (18:5) What does the Torah emphasize with the words "vechai
bahem" — "he shall live in them"?
24. "You shall not take a woman in addition to her sister."
(18:18) Since the Torah forbids marrying the sister of one's wife, it
should have said the reverse, "You shall not take a sister in addition
to a woman"?
25. You shall fear every man his father and his mother and My Shabbats
shall you observe: I am YHWH your YHWH." (19:3) Why is the observance
of the Shabbat placed next to the law of fearing one's father. Why is
Shabbat written in the plural ("Shabtotai")?
26. When you reap the harvest of your land, do not reap the corner...
You shall not pick the undeveloped twigs of your vineyard... For the poor
and the proselyte you shall leave them, I am YHWH your YHWH" (19:9-10).
In the commandment to give gifts to the poor, why is it necessary to emphasize,
"I am YHWH your YHWH"?
27. "You shall not withhold a worker's wage until morning."
(19:13) To what extent should one go to fulfill this precept?
28. "You shall not withhold a worker's wage until morning. You shall
not curse the deaf, and you shall not place a stumbling block before the
blind." 19:13-14) What is the link between these three commandments?
29. "You shall not be a talebearer among your people; you shall not
stand idle while your fellow's blood is shed." (19:16) What is the
link between these two commandments?
30. "You shall love your fellow as yourself." (19:18) How can
the Torah demand that one love a stranger as much as oneself?
31. "Love your fellow as yourself, I am YHWH." (19:18) What
is the connection between "Love your fellow as yourself" and
"I am YHWH"?
32. "When you shall come to the land and you shall plant any food
tree, you shall treat its fruit as forbidden; for three years it shall
be forbidden to you; it shall not be eaten." (19:23) What is the
significance of a boy's first haircut (upsherenish) at the age of three?
33. "A land flowing with milk and honey." (20:24) There are
so many exceptional things about Eretz Yisrael. Why does the Torah choose
to emphasize milk and honey?
34. "Speak to the entire assembly of the Children of Israel and say
to them, 'You shall be holy for I am holy, YHWH your YHWH.'" (19:2)
Why is the word "kedoshim" written without a "vav"
and the word "kadosh" written with a "vav"?
35. 16:1 A cursory reading of the Scriptures seems to indicate that there
exists overlapping similarities between some of the blood atonement ceremonies
of Passover/Pesach and the Day of Atonement/Yom Kippur. What are the differences
between the sin atonement offerings of Pesach and Yom Kippur (Day of Atonement)?
Perhaps realizing the fact that the Passover occurred during the spring
feast day season and Day of Atonement occurred during the fall feast day
season may answer this question. Prophetically the spring feast days picture
Messiah Yeshua’s first coming while the fall feast days prophetically
point to his second coming. How does this understanding shed light on
the answer to this question?
36. 16:7 Why were there two goats? Do both goats represent Y’shua
and the atoning work he accomplished on the cross, or will accomplish
yet in the future? If so, how does each goat represent a different facet
of this work? Some see in the name Azazel some satanic implications, therefore
leading them to believe that this goat represents the adversary himself
and his ultimate exile from mankind. Is this possible? Is it possible
to reconcile these two viewpoints? (See John 3:14, which sheds some light
on this apparent dilemma.) We deal with the issue in more detail in our
teaching article on Yom Kippur mentioned below.
37. Leviticus 17:11 is a crucial Scripture theologically regarding the
blood atonement. Presently, the Jewish religion offers no hope for its
followers in light of this passage. For believers in Y’shua, the
message of Messiah and him crucified addresses this issue. The importance
of the blood of the Lamb in the atonement for sins as well as in overcoming
sin, sickness (1?Peter 2:24) and the powers of hell (Rev 12:11) cannot
be over emphasized. How thorough is your understanding of the power of
the blood? Do you appropriate this power on a regular basis in your life?
The power of the blood is central to the efficacy of the communion elements.
The concept of the blood of Y’shua is central to the gospel message
with 40 to 50 references to it in the Apostolic Scriptures. Such terms
are used as “blood of the Lamb,” “blood of Messiah,”
“precious blood of Messiah,” “blood of the everlasting
covenant,” “redemption through Messiah’s blood,”
“blood of His cross,” “communion of the blood of Messiah,”
“faith in his blood,” and “purchased with his blood.”
Is the reality of the blood of Messiah in your life central to your faith
walk? How so? If not, why not?
38. Leviticus 18 discusses sexual sin. We live in a sex-crazed society
where the immoral and flesh-alluring antics of the heathens could easily
ensnare the righteous if they let down their guard. Everyone seems to
make excuses why their personal sex-sin is permissible. Torah is very
clear about what is right and wrong in this regard. Liberal Christians
have gutted Scripture to excuse sexual deviancies that Scripture calls
abominable practices. You may not be living in open sexual sin, but what
about your thought life? What about the movies, magazines, internet sites,
television shows and advertisements you look at? We have to make a choice
before YHVH: either we are a holy nation and people, or we are profane
and worldly. Either hot or cold … there are no gray areas. Luke
warmness will be spit out (Rev 3:16).
39. What did you learn from this Open Bible study?
The Open Bible is a teaching series written by Daniel Rendelman of Emet Ministries. Find more teachings, audio messages, videos, and music at www.emetministries.com.
Daniel Rendelman is the founder and leader of Emet Ministries and the author of the book “Finding the Truth.” He, his wife, and five children live in Newberry, South Carolina. He can be reached at emetministries@gmail.com.
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