KEDOSHIM (Holy Ones) Leviticus 19:1–20:27; Amos 9:7–9:15 (Ashkenazi); Ezekiel 20:2–20:20 (Sephardic); Hebrews 12:1–17.

Shabbat All, Welcome to our study of this week’s Torah portion, Parasha Kedoshim (Holy Ones). KEDOSHIM (Holy Ones) Leviticus 19:1–20:27; Amos 9:7–9:15 (Ashkenazi); Ezekiel 20:2–20:20 (Sephardic); Hebrews 12:1–17. Kedoshim (Holy Ones) begins with God's command that Israel be holy because God is holy. Holiness is something that each person is capable of, since a holy God would not demand from us something we are incapable of doing; nor would He judge us when we fail. Many deny our capacity for holiness and most do not know what it means to be holy. Holiness is to keep God’s law, yet many are taught and believe God’s laws cannot be kept. The total opposite to what the bible teaches as in Luk 1:6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. Since the Hebrew word Kadosh and the related word Kedoshim (which refers to more than one person)holy, sanctified, or set apart, we understand from the opening verses of this Torah portion that a person set aside for the service of God is holy because God is holy. The Hebrew worship song Hineh Chayai (Here Is My Life) highlights the deep longing that God places in the hearts of sincere Believers to be holy and pleasing to Him: Here is my life; I give it to You (Hineh Chayai, ani noten l’cha). My heart, my soul (Libi, nafshi) May Your will be done in me (Aseh bi et r’tzoncha) Make me holy (Aseh oti kadosh) Holy before Your eyes (Kadosh lifnei eneicha) What does true holiness really look like? What does a holy person look like? Do you picture a priest or a nun? Maybe a preacher? Perhaps you imagine a Chassidic Jew with a full beard, side locks and black hat. Leviticus 19-20 contains the Bible's description of what holiness looks like. Most people have their own preconceived notions of holiness based on preferences, upbringing, and even systems of philosophy and ethics, etc; but this song’s line “Make me holy before Your eyes” spotlights the truth that it is God who makes us holy. Furthermore, it is His standard of holiness that counts. Although Paul cautions Believers to “be careful to do what is right in the eyes of everyone“ (Romans 12:17), we must remember that not everyone has a handle on what is holy, since it stems from a relationship with God and a knowledge of His Word. Holiness, Set Apart for His Purposes: God has made us kadosh (holy or set apart) for His special purposes. Sometimes those special purposes might not be evident to others. For instance, we can imagine that Esther may have experienced some criticism as she prepared to come before the Persian king. In the eyes of some Jews, she might have looked far from holy, consenting to marry an uncircumcised pagan king?! Unthinkable for a nice Jewish girl! (A question would be, did she have a choice)? Yet, God placed her in a royal position to save the Jewish People from destruction; and within those circumstances, she did her best to live up to that purpose. Likewise, Jews who believe that Yahshua is the Messiah are certainly not considered “holy” by Orthodox Jewish brethren, but rather traitors to the Jewish people and God. Ultimately, even though we are commanded to avoid the appearance of evil, what's important is not how people see us, but how God sees us. We are each individuals and God treats us as such. So let us allow God to make us holy before His eyes. Still, that does not mean we are to do our own thing and define for ourselves what holiness looks like. Today's study reveals how we can sanctify ourselves according to God's holiness. So the question remains: “How can we be holy?”. The key to this question is in these words: “And you shall walk in His ways” (Deuteronomy 28:9). We are to emulate the actions and character of God. Just as He is merciful, we are to be merciful; as He is patient, kind, and forgiving, so are we to be. Yahshua emphasized that this was a guiding principle in His own life: “Very truly I tell you, the Son can do nothing by Himself; He can do only what He sees His Father doing, because whatever the Father does the Son also does” (John 5:19). It naturally follows, then, that Yahshua instructed us to also imitate God: "Therefore you are to be perfect, as your heavenly Father is perfect” (Matthew 5:48). The original Hebrew word in the Tanakh (Hebrew Bible) that is often translated “perfect” is tamim, which means complete, sound, blameless, or with integrity. As the Psalmist David wrote, “I will be careful to lead a blameless life [derech tamim] — when will you come to me? I will conduct the affairs of my house with a blameless heart [tam l’babi].“ (Psalm 101:2) In the Hebrew, therefore, we see the true meaning of this word tamim is not an unattainable perfection, but a character that reflects the character of God. A blameless life (derech tamim) and blameless heart (lev tam) refer to purity. While God does not expect us to be perfect as we define it, to get everything right the first time and every time, He does want us to walk in His ways; along paths of purity and holiness with a pure heart. This Torah portion reveals that such perfection and purity naturally embrace integrity and reject deceptiveness. "You shall not steal, do not lie, do not deceive one another" (Leviticus 19:11). “My eyes will be on the faithful in the land, that they may dwell with Me; the one whose walk is blameless [b’derech tamim] will serve Me. No one who practices deceit will dwell in My house; no one who speaks falsely will stand in My presence” (Psalm 101:6–7). This, of course, includes holiness and integrity in commerce. The people of God are not to follow the immoral or unjust codes of those who do not know God, but rather to deal honestly in all business affairs. “Do not use dishonest standards when measuring length, weight or quantity. Use honest scales and honest weights, an honest ephah and an honest hin. I am the Lord your God, who brought you out of Egypt” (Leviticus 19:35–36). Those who profess to follow Yahshua should be especially careful not to deal deceitfully with others. Deceitful dealing is damaging not only to our personal reputation, but also God's reputation since Believers represent Him. Deceitful behaviour is the opposite of holiness as is breaking His laws. Most of us expect that religiously observant people will hold themselves to a higher standard of morality and integrity than secular people who do not follow God’s laws as a guide. Such is not always the case. As well, too often it turns out that there are many con artists pretending to be "religious" in order to gain another's trust. Even pastors of small to mega churches! As an example, a person once purchased a second-hand car in Israel without knowing much about the process. She unwisely trusted the man selling the car simply because he wore a kippah (head covering) and tzitzit (fringes) and identified himself as an observant Jew. His wife also wore a head covering, indicating her God-fearing nature. This could also apply to one calling themselves or appointed a pastor and preaching on pulpits. The car, however, turned out to be a complete “lemon” as they are called (not worth any money)! In the first month, it needed a total overhaul, including a new motor and transmission, costing several thousand shekels in repairs, and it still died an untimely death on the side of the road shortly afterward. Despite all attempts to contact the man, he could not be found. His cell phone had been disconnected. He had dealt deceitfully with this woman, who is a single mother. His outward appearance and words did not mean he followed “Do not defraud or rob your neighbour“ (Leviticus 19:13). The Holy One of God. All of the commandments of Torah, in some aspect or another, reveal the holiness of Messiah. The commandment “You shall be holy, for I the LORD your God am holy” (Leviticus 19:2) has no upper limit, but the holiness of the Messiah exceeds that of any person. The holiness of the Messiah exceeds even that of Moses. In this way, the words “you shall be holy” applied to the Messiah. He directly shares in the holiness of God. This explains why the New Testament refers to the Messiah as “the Holy One of God.” The disciples applied that title to Yahshua. Even the demons recognized Him as the Holy One of God. In regard to His concealed, divine person, Yahshua is called the Holy One of God because His holiness originates with God. He is holy by virtue of His divine nature as the eternal Word of God. In regard to His physical person, the holiness of Yahshua results from His conception and birth. No other man has been born of a virgin. In regard to His spiritual power, His holiness flows from the anointing of the Holy Spirit that rests upon Him without measure. In regard to His ethical conduct, the Master derived His holiness from His imitation of the Father and obedience to the commandments. Inasmuch as the commandments are the definitions of holiness, Messiah is likewise defined by the commandments because He kept them. Therefore, He was able to fulfill the commandment “You shall be holy, for I the LORD your God am holy” (Leviticus 19:2). The commandments of God define holy conduct. All of the commandments of Torah, in some aspect or another, reveal Messiah. They each reveal some essential element of His person or character. The commandments are the will and wisdom of God. Yahshua says, “Not My will, but Yours be done” (Luke 22:42), and He says, “I do nothing on My own initiative, but I speak these things as the Father taught Me” (John 8:28). Again, “I have kept My Father’s commandments and abide in His love” (John 15:10). These passages emphasize a direct relationship between the commandments and the person of Messiah, because the commandments are a direct revelation from God. They reveal godliness, as Yahshua said, “He who has seen me, has seen the Father” (John 14:9). The Master compared himself to a son apprenticed by his father: “The Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner” (John 5:19). A son who learns by apprenticeship acquires the skills of the trade by watching his father’s work and carefully imitating it. He learns the tricks of his father’s craftsmanship and is one day able to do the same work that he has learned from his father. Likewise, Yahshua learned His trade from observation of the Father. In that way, He attained holiness from imitation of the Father, as it is written, “You shall be holy, for I the LORD your God am holy.” Holiness Is Love in Action. This Torah portion also provides other actions that are in keeping with holiness such as keeping the Sabbath, reverencing God’s sanctuary, showing respect for the elderly, honouring one's parents, providing for the poor, and not showing favouritism to the rich. It forbids sexual immorality, injustice, and participation in any kind of sorcery, divination, magic, or witchcraft. Although interest in the occult is on the rise, Scripture forbids it: “Do not practice divination or seek omens. … Do not turn to mediums or seek out spiritists, for you will be defiled by them” (Leviticus 19:26, 31). This Torah portion also reveals that holiness is not limited to actions, but also concerns attitude. It condemns hatred, bearing grudges, and taking revenge. “Do not hate a fellow Israelite in your heart. Rebuke your neighbor frankly so you will not share in their guilt. Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself” (Leviticus 19:17–18). Of course, the last part of the above verse is one of the most well known in the entire Bible. Yahshua quoted that same verse when questioned as to which commandments were the most important in the entire Torah. He answered, “Love the Lord your God with all your heart," and "love your neighbour as yourself” (Mark 12:30–31). Some people think Yahshua was speaking new words and a new way because they are unlearned in the Old Testament to be able eto recognise it in the New. (2 Pet 3:16). Holiness and Judgment in the Haftarah (Prophetic Portion). In this week’s Haftarah (Prophetic portion), the prophet Amos gives a scathing warning to the people of Israel of the impending divine judgments due to their immorality and deceptive business practices. “Behold, the eyes of the Lord God are on the sinful kingdom, and I will destroy it from the face of the earth” (Amos 9:8). Israel transgressed by mistreating the poor, imposing unjust taxes, and taking bribes (Amos 5:11–12). And yet, God showed mercy and promised, "I will not totally destroy the house of Jacob." (Amos 9:8). He also promised to one day restore the fallen tabernacle of David: “In that day I will restore David’s fallen shelter I will repair its broken walls and restore its ruins and will rebuild it as it used to be, so that they may possess the remnant of Edom and all the nations that bear My name” (Amos 9:11–12). The Secret of Holiness. The people of Israel suffered a terrible punishment due to sin (transgressing God’s laws). Still, God promised to bring them back to inhabit the rebuilt cities: "I will bring my people Israel back from exile. They will rebuild ruined cities and live in them. They will plant vineyards and drink their wine; they will make gardens and eat their fruits. I will plant Israel in their own land, never again to be uprooted from the land I have given them.” (Amos 9:14–15). Why did God make this promise to Israel? In short because of Abraham from whom they came. Gen 26:5 Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. Yet many Christians are taught and belief they can get God’s blessings by not keeping His laws which they claim were cancelled or changed. This amazing prophecy of Amos has come to pass in our very generation and is proof that, despite our tendency to stray from the path of holiness, there is still hope for us in God, for His mercies are everlasting. That is why we are not consumed. As Jewish followers of Yahshua HaMashiach (the Messiah), we are to make every effort to live our lives with integrity, operating in justice, mercy, and love in the holiness that is defined in this study section so that we may bring glory to the Name of God. This is obviously a crucial issue, since the Book of Hebrews reminds us to “make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord” (Hebrews 12:14). The secret to holiness, then, is that when we draw close to the LORD, as we pursue an obedient intimate relationship with Him, we discover His holiness. Only then can we live out our holy identity and purpose as the sons and daughters of the Almighty, Holy YHWH (2 Corinthians 6:18). I Need Atonement. Yahshua said in Luke 13:3, 5 “except ye repent, ye shall all likewise perish”. In the last book of our instruction manual, the bible it says Rev 14:12 Here is the patience of the saints: here are they that keep the commandments of God, AND the faith of Jesus / Yahshua. Meaning, if we fail to be righteous (keep God’s commandments) we need the “AND faith of Yahshua”. With two handfuls of incense and a shovel full of glowing coals from the altar, the high priest entered into the darkness of God’s throne room to make atonement. What does atonement mean? Atonement does not simply mean “forgiveness for sins.” ACHAREI MOT-KEDOSHIM: The high priest carried the blood of the sin offerings into the holy of holies and splashed it seven times on the ark of the covenant, then seven times on the curtain that divided the holy of holies from the rest of the Tabernacle, and finally seven times on the altar of incense that stood before the curtain. The high priest had to enter the holy of holies in order to make atonement for Israel, atonement for the holy of holies, atonement for the Sanctuary and atonement for the altar. Because these things remained continually in the presence of God, they needed expiation. He atoned for Israel and the Tabernacle through a complex series of blood rituals. These rituals provided the purgation necessary for YHWH’s presence to remain within the Sanctuary and among His people for another year. The Hebrew word kafar (כפר), which our English translations render as “atonement,” can imply the forgiveness of sin and removal of guilt, but the Levitical sense of the word carries a broader meaning. It is helpful to think of kafar as purgation of spiritual contamination. In that sense, atonement involves the purgation of elements that offend the deity: sin, ritual impurity, and any other ceremonial or moral defilement that repel the presence of God. Without purgation, a human being cannot draw near to God, and without purgation of the Sanctuary and the holy things, the presence of God could not remain within the Tabernacle or Temple. In the ritual context of Israel’s worship system, the worshipers, the priesthood, and even the Tabernacle and its furnishings all require atonement in order to stand in the presence of God. Without such covering, they would not survive the encounter with the consuming presence of God. God is dangerous. If common, mortal, finite and sinful man enters the presence of the holy, immortal, infinite and righteous God, the man must have some form of atonement. Typically, the Torah prescribes sacrifices or the application of blood as a protective covering; i.e., atonement. The word kafar has a second, not unrelated implication. It can also be rendered as “ransom: for one’s life. In the Torah, a kofer can mean a monetary payment made in exchange for a blood-debt. The suffering and the death of the righteous Messiah also accomplished atonement—not in the Sanctuary on earth but in the heavenly Sanctuary. Yahshua serves as “a minister in the sanctuary and in the true tabernacle, which the LORD pitched, not man” (Hebrews 8:2). He has entered into the holy of holies in heaven—the throne room of God—and applied the merit of His own sacrifice to accomplish atonement. He entered into the presence of God for us so that He might usher us in as well. When Messiah appeared as a high priest of the good things to come, He entered [the holy of holies] through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption (Hebrews 9:11–12). This indicates that the ceremony of the Day of Atonement foreshadows the work of Messiah: His death, His sacrifice, and the atoning merit of His blood. We boldly enter the presence of God because the blood of Messiah covers us. Today He intercedes on His people’s behalf before the throne of God as a high priest.

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