Welcome to this week’s torah / bible study.  “The Lord said to Moses, ‘Speak [emor] to the priests, the sons of Aaron, and say to them:  A priest must not make himself ceremonially unclean.’”  (Leviticus 21:1).  

Last week’s study “Kedoshim”, gave the laws concerning living a holy life, emphasizing its connection to loving our neighbour as ourselves.  In this week’s Torah reading continues the study of holiness, providing the laws regarding purity of the priests and the sanctity of time through the moadim (God’s appointed holy feasts and festivals).  God gives Moses instructions regarding rules of purity for the priests (כֹּהֲנִים, Kohanim), who are held to a stricter standard than the general population. 

Because the kohanim are set apart to serve Yahweh God by performing the daily and holy day offerings, additional laws of purity apply to them that do not apply to the general tribe of Levi or the Israelites as a whole.  Contact with a dead body makes a person ritually unfit for seven days. This is not a problem for the average person. It is not a sin to become ritually unfit, but it is a good deed to attend to the dead and escort them to burial. For priests, though, this presents a problem. A priest is supposed to be in a state of ritual fitness to be able to serve in the Temple. Moreover, he must be in a ritually fit state before he can eat the priestly portions of food and the sacrifices. For that reason, priests are required to maintain ritual purity. One way to do that is to avoid coming into contact with a corpse.  

As regards the set apart status of priests, for instance, they are not allowed to marry a divorced woman.  Also the priests are not to make themselves ceremonially unclean through contact with a person who had died, unless that person was a very close relative such as a father or mother, or son, or daughter.  The laws of sexual purity for the kohanim are so rigorous that a daughter of a priest (kohen) who committed sexual immorality was to be burned by fire!  The priests also have to carefully adhere to stringent laws of holiness; for example, a priest cannot marry a prostitute or a divorced woman.  The Kohen Gadol (High Priest), who had been anointed with the holy anointing oil, is compelled to even higher standards: he must marry only an Israelite virgin  “And the daughter of any priest, if she profanes herself by whoring, profanes her father; she shall be burned with fire”  (Leviticus 21:9).

Because this Shabbat (Sabbath) falls during Chag HaMatzot (Feast of Unleavened Bread), a special reading is inserted into the regular Torah reading cycle (for week 14/4/17).   Shabbat Chol HaMoed Pesach (The Intermediate Sabbath of Passover) Exodus 33:12–34:26; Numbers 28:16–25; Ezekiel 37:1–14; Luke 24. 

The Hebrew term "Chol HaMo'ed (חול המועד)" refers to the intermediate, non-holy days of a biblical festival. Only the festival of Unleavened Bread and the festival of Sukkot contain such days. The Torah designates the first day and the seventh day as days of holy convocation on which work is prohibited. The intervening five days are chol HaMo'ed, intermediate days. They are not festival Sabbaths or holy convocations, but they are still part of the festival.  The term chol HaMo'ed (חול המועד) means "non-sacred [days] of the appointed time." The intermediate days are "non-sacred" only when contrasted against the days of holy convocation on which work is prohibited. Intermediate festival days still retain the sanctity of the festival season and the special commandments of the festival. For example, the Torah forbids leaven through all seven days of Passover, and it requires the native-born Israelite to live in a sukkah for all seven days of the festival of Sukkot. Nevertheless, the intermediate days of those festivals are less sacred than the days of holy convocation because the Torah permits us to work on them.  Outside of the land of Israel, traditional Judaism doubles the festival Sabbaths—a vestige from an era of calendar uncertainties. The doubling of the holy days reduces the number of intermediate days by one. Many Messianic believers, however, do not follow the Diaspora custom of doubling holy days.  With the internet and other methods of instantly knowing when the new moon is sighted, there is no need to double up days. 

Welcome to this week’s Torah / Bible study section.   “Yahweh spoke to Moses after the death [acharei mot] of the two sons of Aaron who died when they approached YHWH”  (Leviticus 16:1). 

“Acharei Mot” begins with God's instructions for Aharon (Aaron), the Cohen HaGadol  (The High Priest), regarding entering the innermost chamber of the Sanctuary, the Holy of Holies, with the ketoret  (incense offering) and the preparations for the crucial once-a-year sacrifice on Yom Kippur (the Day of Atonement).  It seems that YHWH is trying to prevent any more “accidental deaths” due to well-meaning Israelites coming too close to the holiness of God as Aaron’s two sons.  During this time, the Holy of Holies was placed behind a thick, heavy curtain or veil in front of the atonement cover on the Ark.  There YHWH appeared in a cloud:    “YHWH said to Moses: ‘Tell your brother Aaron that he is not to come whenever he chooses into the Most Holy Place behind the curtain in front of the atonement cover on the ark, or else he will die.’”  (Leviticus 16:2). 

Not just anyone could enter this most innermost sanctuary, but only the High Priest (Cohen HaGadol) and even then only one day out of the entire year on the Day of Atonement (Yom Kippur).   This week’s study emphasizes that it is the blood that makes atonement for the soul.  “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 souls; for it is the blood that makes atonement for the soul” (Leviticus 17:11).

The first section of the Torah portion (Acharei Mot) describes the Yom Kippur offering of two goats:  one for the offering and the other as the scapegoat (called the Azazel [עֲזָאזֵל] in Hebrew).   “But the goat chosen by lot as the scapegoat shall be presented alive before the LORD to be used for making atonement by sending it into the wilderness as a scapegoat.”  (Leviticus 16:10).  Lots would be cast over two goat, one of which would be offered to God as a sin offering.  The High Priest would lay his hands upon the other goat, symbolically laying all the sins of Israel upon the Azazel.  The goat would then be banished into the wilderness, carrying away the sins of Israel along with it (Lev 16:21-22). 

The scapegoat's carrying away of sin is a beautiful picture of what is described in Isaiah 53: “We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on him the iniquity of us all.”  (Isaiah 53:6).  Just as this scapegoat took the sins of the Jewish People and carried them away into the wilderness, so did Yahshua carry away our sins.  When Yochanan the Immerser (John the Baptist) saw Yahshua coming to the Jordan River, he said, “Hinei seh ha’Elohim, hanoseh chatat ha’olam (Here is the Lamb of God who carries away the sins of the world”  (John 1:29).  Once we begin to see these Scriptures in their Hebraic context, not only do they make more sense but they also bring a richness to our faith that we cannot have without this understanding of its Jewish roots.  The Hebrew term l'azazel in this Parasha means either for absolute removal or to Azazel (a name).  Azazel has been translated scapegoat in the King James Bible, but the Septuagint translates it the sent away or the sent away one.  Later rabbis believed l'azazel referred to azaz (rugged) and el (strong), interpreting it to be the rugged cliff from which the goat was thrown.

Shabbat Shalom and Chag Sameach on this Passover, (Shabbat Shalom and Chag Pesach Sameach (Happy Shabbath and Passover) Because tonight is the first night of Passover, the regular Torah / Bible reading cycle is interrupted with a special reading. “Then Moses summoned all the elders of Israel and said to them, ‘Go at once and select the animals for your families and slaughter the Passover lamb.’” (Exodus 12:21). In today’s reading, Moses instructs the Israeli People concerning the details of the first Passover offering. Each family was required to choose a lamb, slaughter it, and place its blood on the top and sides of the door frame. “Take a bunch of hyssop, dip it into the blood in the basin and put some of the blood on the top and on both sides of the door frame.” (Exodus 12:22). The children of Israel to mark their homes with the blood of the Passover lambs. Although Passover was thereafter celebrated annually, the Israelite homes were never again smeared with blood from the Passover lambs. The smearing with blood was a one-time ritual. Every Passover thereafter, the blood of the Passover lambs was splashed on the altar in the Tabernacle/Temple as a remembrance of the plague of the firstborn and the blood on the doorposts of Israelite homes in Egypt. This lamb's blood on the doorposts caused the Angel of Death to pass over those within the house, and they were spared the plague that fell upon Egypt, the death of the firstborn. (Similar to the red thread around Rahab’s house in Joshua 2:18 and the area of protection God and His son gives when you enter into the given covenant with them). “When Yahweh goes through the land to strike down the Egyptians, He will see the blood on the top and sides of the doorframe and will pass over that doorway, and He will not permit the destroyer to enter your houses and strike you down.” (Exodus 12:23).

Shabbat Shalom at this Moadim L'Simcha (Appointed Times for Joy), 

Sukkot, the Feast of Tabernacles, is a week-long feast during which the Jewish community builds temporary shelters (sukkot means “booths” in Hebrew) to remind each generation that our forefathers lived as nomads, wandering in the desert for forty years (Lev. 23:42-43). The Bible also refers to this holiday as the Feast of Ingathering, which celebrates the final reaping of the crops at the end of the harvest (Ex. 23:16). Throughout the holiday it is customary to wave the Lulav and Etrog, or the four species (date palm, myrtle, willow, citron), representing thankfulness and joy for the present harvest, along with hope for winter rains to ensure an abundant harvest the following spring (Lev 23:40). The waving of the Lulav and Etrog also represents God’s pervasive presence.

Shabbat Shalom and Chag Sameach on this Passover, (Happy Shabbath and Passover). 

Because tonight is the first night of Passover, the regular Torah / Bible reading cycle is interrupted with a special reading.  Shabbat Pesach (Passover), Exodus 12:21–51; Numbers 28:16–25; Joshua 5:2–6:1; John 1:29–31.

“Then Moses summoned all the elders of Israel and said to them, ‘Go at once and select the animals for your families and slaughter the Passover lamb’”  (Exodus 12:21). In today’s reading, Moses instructs the Israeli People concerning the details of the first Passover offering.  Each family was required to choose a lamb, slaughter it, and place its blood on the top and sides of the door frame. “Take a bunch of hyssop, dip it into the blood in the basin and put some of the blood on the top and on both sides of the doorframe.”  (Exodus 12:22). 

This lamb's blood on the doorposts caused the Angel of Death to pass over those within the house, and they were spared the plague that fell upon Egypt, the death of the firstborn. (Similar to the red thread around Rahab’s house in Joshua 2:18 and the area of protection God and His son gives when you enter into the given covenant with them).

Shalom All, 

Welcome to Bereisheet  (B’reisheet) (In the Beginning), this week’s Torah / Bible study section.

Genesis 1:1–6:8; Isaiah 42:5–43:10; John 1:1–18.  “In the beginning [Bereisheet] God [Elohim] created the heavens and the earth.”  (Genesis 1:1).  Week 1, 29/10/16 

Is it not wonderful to have a fresh start?  To have an opportunity to begin again and put previous failures right? 

This is the precious gift we are given each year at the completion of the fall feasts which includes the annual holy day of the Day of Atonement.  At this time the Jewish people also begin their annual reading of the instructions given to mankind by Yahweh God, through Moses.  The instructions given the synonym   of T.O.R.A.H (TORAH).  In an attempt to constantly be learning and maintaining them in their minds, heart and actions.  Added to these are specific readings of the prophets and, by the Messiah believing Jews and others, a section of the New Testament.  The first two being the Law and the Prophets constantly referred to by the Messiah (Yahshua) and the apostles.

Shalom All, 

Welcome to this week’s Torah / bible study section titled Noach (Noah / Rest).  Genesis 6:9–11:32; Isaiah 54:1–55:5; 1 Peter 3:8–22.  “This is the account of Noah and his family.”  (Genesis 6:9) 

In last week’s  section we restarted the yearly Torah reading cycle of the Word of God from the very beginning with the study by the same name: Bereisheet (In the Beginning).  This week, we continue our study in the first book of Moses with the Biblical character of Noah, the only righteous man “of his generation”.  “Noah was a righteous man, blameless among the people of his time, and he walked faithfully with God.”  (Genesis 6:9).    

In this section we should also note the existence of many things that are commonly taught to have originated with Moses and the creation of Israel.  i.e. The year and a new beginning  Gen 8:13  And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. Exo 12:2  This month shall be unto you the beginning of months: it shall be the first month of the year to you.

Welcome to Lech Lecha (Go Forth), this week’s Torah / Bible study Portion of God’s instructions.  Genesis 12:1–17:27; Isaiah 40:27–41:16; Matthew 1:1–17 “Yahweh said to Abram, ‘Go forth [lech lecha] from your country, your people and your father’s household to the land I will show you ... and I will bless you.’”  (Genesis 12:1–2). See the inserted narrative from the book of Jasher. 

In last week’s reading, Noach (Noah), concluded with a genealogy of Shem, Noah’s son.  That genealogy ended with Terah, father of Abram, Nahor and Haran.  Terah took his son Abram and Abram’s wife Sarai, as well as Lot, son of Haran, who had died, out of Ur of the Chaldeans and headed toward the Land of Canaan.  Instead of reaching their destination, however, they settled at Haran where Terah lived out the rest of his days.  In this week’s portion, at God’s command, Abram carries on with his father’s unfinished mission, to reach the Land of Canaan, the name given to the Promised Land at that time.  Gen 12:10  And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land.  To get Abram to go to Egypt, God caused a famine in the land in which he was.  Similarly to get Jacob / Israel to go to Egypt God did similar.  Gen 47:13  And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine. 

This week we start with Abraham, the sole righteous man God chose to be the father of the righteous children.

Welcome to Vayera (And He Appeared) Genesis 18:1–22:24; 2 Kings 4:1–37; Luke 2:1–38.  This week’s Torah / bible study reading. It is called that because Abraham receives in Hebron's plains of Mamre three mysterious guests.  “Yahweh appeared to Abraham near the great trees of Mamre while he was sitting at the entrance to his tent in the heat of the day.”  (Genesis 18:1).   

In last week’s section “Lech Lecha”, God sealed His Covenant with Abram, which promised the Land to his descendants as an eternal heritage.  Abraham, in obedience to the call of God, left the land of his fathers and journeyed to the Promised Land.  This week’s section contains more angelic activity than any of the other.  Angels appear to 99 year old Abraham as men, bringing messages to him and Sarah of a future child next year despite her 89+ year age.  They also save Lot from a hostile mob, lead Hagar to water for her son, and comfort her with the promise of Ishmael becoming a great nation.  It was only three days after he and his male household were circumcised in obedience to God as a sign of the covenant when he saw three strangers (Genesis 17:11). Household included 318 servants in addition to him and Ishmael. 

Welcome to this week’s Torah / Bible study section which is called Chayei Sarah (Life of Sarah). Genesis 23:1–25:18; 1 Kings 1:1–31; 1Pet 3:1-7.  “And the life of Sarah [Chayei Sarah] was a hundred and seven and twenty years; these were the years of the life of Sarah.”  (Genesis 23:1).  

Although the title of this week’s section, Chayei Sarah (חַיֵּי שָׂרָה), means Life of Sarah, it initially focuses on her death.  This corresponds with the Judaic thought that it is the awareness of death that gives more meaning to life.  In week 4, year 2, I mentioned when YHVH changed Abram’s and Sarai’s name, He added the English equivalent “H” of His name to their former name. 

Sarah is the only woman in the Bible to have a study section of the Torah named after her.  All the other Biblical characters of study sections are named after are men: 

Shalom All,     Welcome to Toldot (Generations), this week’s Torah / bible reading Portion.  Genesis 25:19–28:9; Malachi 1:1–2:7; Romans 9:6-29. “And these are the generations [toldot] of Yitzchak [Isaac], Avraham’s [Abraham] son: Avraham begat Yitzchak.”  (Genesis 25:19). 

In our last Torah / Bible portion), the son of Sarah and Abraham, Yitzchak (Isaac), carried on the legacy of his parents’ faith and obedience to Yahweh.  After his mother died, Abraham sent his servant to bring home a wife for Yitzchak from among Abraham’s kinsmen.  At the well where the women of the town would soon appear, the servant prayed for God’s help in locating the perfect woman/wife for Yitzchak.  Just then, Rivkah (Rebekah) arrived at the well to provide water for him and his camels.  Yitzchak was 40 when he took/married her (Gen 24:67  And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved). 

In this section we see similarities between Isaac and his wife Rebekah and that of Abraham his father and his wife Sarah.  The famine, promise and calling their wife their sister.   

 

Welcome to this week's Torah / Bible study.  “And Jacob sent [vayishlach וַיִּשְׁלַח] messengers ahead of him to his brother Esau in the land of Seir, the country of Edom.”  (Genesis 32:4[3]).  In last week’s study, Jacob left his unjust father-in-law, Laban, while he was off shearing his sheep.  Fearing that Laban would keep his daughters, Leah and Rachel, Jacob stole away with all he had: his sons, his two wives, and all of his livestock, heading for the mountains of Gilead.  This group are the forerunners of those who entered Egytp and came out as the nation of Israel.  Note they consist of the household of Jacob, Gentile servants and wives included.  So from the outset God’s “my people” was and remains a composition of Jew and Gentile who live by His commandments.  No colour nor nation of birth differentiation; but a “mixed multitude” of obedient believers as would be in the promised new heaven and earth. 

After 22 years in Haran, it was likely difficult for Jacob to free himself from Laban’s wicked manipulation and control, but he did succeed.  We can imagine that he was anticipating with great joy his return to his ancestral homeland of Canaan; however, in order to do so, he had to first pass through Edom, the territory of Esau, his estranged brother [Gen 36:1  Now these are the generations of Esau, who is Edom. Gen 36:2  Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite;  Gen 36:43 … these be the dukes of Edom, according to their habitations in the land of their possession: he is Esau the father of the Edomites].

Shalom All,  Welcome to Yitro (Jethro), this week’s Torah / Bible study section.  (A supplementary sermon on this part of scripture is “Law by which to be saved”). 

“Now Jethro, the priest of Midian and father-in-law of Moses, heard of everything God had done for Moses and for his people Israel, and how the LORD had brought Israel out of Egypt.”  (Exodus 18:1).  In last week’s study section, God brought Israel out of Egypt and parted the Red Sea to save them from Pharaoh and the Egyptians.  God provided for the needs of His people in the wilderness by raining down manna from heaven and bringing forth water from a rock.  This week, in section “Yitro”, Moses’ father-in-law, Yitro (Jethro), comes from Midian along with Moses’ wife and two sons to meet him at the Israelites’ camp after hearing of all the great miracles that God had performed to deliver His people. 

Note Jethro was a priest of God.  Through Moses God told His people, the Israelite’s, of His ways.  Obviously Jethro knew how to be a priest before Aaron and must have learnt of the ways somewhere or from someone.  This shows the ways existed before they were, as many today claim, given to the Jews at Mount Sinai.  Remember Moses’ wife knew of the importance of circumcision before it was again passed on to the Israelites via Moses (Ex 4:25).  Two places in Exodus where we can see the pre-existence of God’s ways before Mount Sinai (Exodus 20) is His judgements were known and taught by Moses before God gave them to the people as a whole after Exodus 20.  Exo 16:28  And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?   It was not Moses; but the people who did not keep them.  Exo 18:16  When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws. See Also Gen 6:12. 

Moses Learns How to Delegate.

“So when Moses’ father-in-law saw all that he did for the people, he said, ‘What is this thing that you are doing for the people?  Why do you alone sit, and all the people stand before you from morning until evening?’”  (Exodus 18:14).