Pesach's Invitation

 Parashat Metzorah, the “leper” which we read this Shabbat seems particularly appropriate for this time of year, for the soon-coming Feast of Pesach with Yeshua as its central figure.  The affliction, named tzara’at, is described in terms that we also encounter in Isaiah 53, regarding the Messiah of Israel, who was afflicted when He gave up His life (during Pesach), to forgive, redeem and heal His people. Several other terms used in the Parasha, such as “outside the city” are akin to “outside the camp”. “For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp.  Therefore Yeshua also, that He might sanctify the people through His own blood, suffered outside the gate. Hence, let us go out to Him outside the camp, bearing His reproach” (Hebrews 13:11-13).

When honoring Pesach, we do not generally call to mind the invitation to come and drink from Yeshua's cup of suffering.  Hebrews 12:4 states: “You have not yet resisted to the point of shedding blood in your striving against sin” (Hebrews 12:4). There is only one place where we can be released from the bondage to sin and death and that is, as we know, outside the camp, at the cross, by faith receiving what the Father has offered us through Yeshua’s shed blood. For “according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness” (Hebrews 9:22). 

A person who was afflicted by what was called tzraat (which is not the literal sickness that is known as leprosy), was manifesting in his body an internal, sinful, condition.  Sin has a tormenting effect on the soul. The afflicted person had to be examined by the priest who determined whether the latter was unclean and as such had to go outside the camp.  But, surprisingly, when the leper's body turned completely white he was declared clean! 

 ^"And the priest shall look at the raw flesh, and he shall pronounce him unclean; the raw flesh is unclean, it is leprosy. Or if the raw flesh turns again and is changed to white, then he shall come to the priest, and the priest shall look at him, and behold, if the infection has turned to white, then the priest shall pronounce clean him who has the infection; he is clean”  (Leviticus 13:15-17 emphasis added). What an amazing picture of what the blood of Yeshua does to our leprosy!  When we are completely covered with the “(white) tzara’at" the priest declares us clean.  To reiterate, even though the white skin indicates having had leprosy, yet we are declared clean!  This is why we must present ourselves  to our High Priest and repent, shedding off the old blood/life. Knowing that we have been separated from the raw flesh and the power of sin, we are now under the covering of the blood of Yeshua. His blood heals the infection which allows to be declared, "Though your sins are as scarlet, they will be as white as snow” (Isaiah 1:18; See also Psalm 51:5-7).  But if we (as sons) participate with sin, we will be loved in a very special way:  "My son, do not regard lightly the discipline of the Father, nor faint when you are reproved by Him; For those whom the Lord/Father loves He disciplines, and He scourges every son whom He receives" (Hebrews 12:5-6). 

During the Pesach “seder” four cups are lifted, based on Exodus 6:6-7:  The Cup of Sanctification – “I will bring you out from under the burdens of the Egyptians” (principalities and powers); The Cup of Judgment or Deliverance – “I will deliver you from slavery to them” (laws of sin and death); The Cup of Redemption – “I will redeem you with an outstretched arm”; The Cup of Praise or Consummation (of marriage) – “I will take you to be My people, and I will be your Elohim”.*

However, according to the Gospels, Yeshua and the disciples drank only three of these cups, omitting the cup of Judgment (Matt. 26:27-29; Mark 14:23-25; Luke 22:17-18,20; 1^st Cor. 11:25).  But soon after, the Father did present Yeshua with this cup. With blood, sweat, and tears Yeshua agonized in Gat Shmanim in submission to the will of His Father:   "My Father, if it is possible, let this cup pass from Me; yet not My will, but Your will be done" (Matthew 26:39).  There was no judicial way of getting around the Law of Redemption. The Redeemer had to give up His life. Thus, Yeshua consumed to the full the Cup of Judgment, as His body was torn with whips and beatings until His flesh was as raw as that of a leper.  He had to take on the Cup of the Wrath of Elohim that was upon the Adamic race. “Upon the wicked He will rain snares; Fire and brimstone and burning wind will be the portion of their cup” (Psalm 11:6).  “You who have drunk from YHVH's hand the cup of His anger; the chalice of reeling you have drained to the dregs” (Isaiah 51:17).   Indeed, YHVH's anger and wrath for all the ills committed by mankind became Yeshua's lot. Today we are witnessing and experiencing everywhere, and particularly in Israel, an avalanche of evil and violence, as well as deception and gross injustice. There is a natural desire to get back at the enemies who are committing such atrocities, but no matter how evil their actions and the wrath of Elohim that is due them, Yeshua has already taken all of that upon Himself when He drank to the dregs that Cup of Judgment. 

It is not only during the Pesach season that we are invited to go outside the camp. It remains a place that we can come to in order to repent at any time, as this first feast accompanies us all year round. Regardless of which calendar we use, the truth is eternal. To KNOW Yeshua and the power of His resurrection, and the fellowship of His suffering means being thankful every day for YHVH’s feast, giving Him glory for His loving discipline which brings us into the law of liberty/freedom that Pesach offers. 

Credit to *https://saintjohnneumann.org/documents/2020/4/THE%20FOUR%20CUPS%20OF%20THE%20PASSOVER.pdf for inspiration on Yeshua's cup and general info on the four cups

 

War Games

 War Games

Living in the area where the ‘action’ takes place, it is much easier to see what YHVH is speaking (see Hab. 2:2).  As they say, ‘action speaks louder than words’.  In the past, I have mentioned the prophet Habakkuk several times, because it is through this prophet that YHVH exhibits the realities that we are currently experiencing.  The barrage of rockets that were launched toward many parts of Israel the night before last was quite extraordinary, to say the least, as was our personal experience. The leadership of the Iranian regime had been boasting for days about attacking Israel.

On the ‘ominous’ night we went to bed at around 11:00 P.M. About an hour later we woke up to a phone call from praying friends in the States, who informed us that Iran had begun its attack against us and that they (the friends) were on their knees praying.  In the course of our short conversation, I told them that we had been informed by the Americans two days beforehand, about the impending attack.  This was going to be a retaliatory action on the part of Iran to save face or honor, as usually is the case, for Israel having eliminated in Syria one of their top commanders.  We hung up and went back to sleep. However, the night sounds of jet activity was different than it had been during the previous 6 months. So I lay for a while listening to a constant roaring sound, that was very high up in the air. At the same time, there were sounds of jets flying lower - coming and going. After praying for a little while I too, like Rimona, fell asleep. At about 6 A.M, I woke up to complete silence; just the chirping of birds and an occasional car.   It seemed a little eerie and puzzling. Was (is) this the calm before the storm? 

Reading the news in the morning I was not surprised at the success that we had shooting down drones, and all the different types of rockets that were hurled at us. Interestingly, we were helped not only by the US but also by England and France. 

One word came to my mind, after reading the news - “exercise”.  Then a few things that I heard and read in previous days started to make sense. Here are some of these puzzle pieces: Jordan invited Britain to help protect itself, American aircraft were maneuvering into position, top American military leaders visited Israel, Biden warned us to not retaliate in the wake of an Iranian attack, etc. This had turned out to be a well-planned military exercise, which Iran and its proxies took part in, turning out to be a win-win situation for (almost) all the participants. Iran saved its face; the Americans and their allies proved to Russia and China the effectiveness of their defensive weapons and their capabilities to ward off any attack launched by the latter against the Western nations (NATO) and their allies, and Biden still managed to keep his balancing act.   

“Jerusalem Post headlines: Iran attacks Israel: No drones, cruise missiles breached Israeli airspace… Seven-year-old girl from Bedouin village seriously wounded in Iranian attack. • US, Israel, UK, Jordan intercept Iranian projectiles JP April 14^th France was also included in the article saving Israel.”

The question is, what do we, Israel, stand to gain from this exercise?  Maybe a green light to go into Rafa and finish with Hamas?  More defensive weapons? Perhaps to feel more secure under the US, England, and France’s umbrella? Meanwhile, the hostages still remain in Gaza, Hamas’s leadership (and Qatar) still lead the negotiations, Hezbollah is still on our border, demonstrations, division, and disunity prevail in our government and population, the two-state solution still hangs over our head, along with anti-Israel demonstrations in many nations, including those of our allies.

Thankfully, the Almighty One of Israel knows the end from the beginning and never loses control. He remains sovereign and faithful over all that is going on and will use it to accomplish His will on earth as it is in heaven. 

Hebrew Insights into Parashat Metzo'rah - Vayikra (Leviticus) 14-15:33

  Parashat Metzo'rah forms a sequel to Parashat Tazri'a and is defined by the words: "the Torah of the leper for the day of his cleansing" (Lev. 14:2).  Just as it was the priest who diagnosed the state of leprosy, it is only he who could now determine if "the affliction - or plague - of leprosy is healed" (v. 3 literal translation, emphasis added). This “affliction” or “plague” (which some of the English translations omit and in others, it is “plague” or “infection”) is “nega.” It stems from the root n.g.a (noon, gimmel, ayin), with the primary meaning being "to touch". The most famous 'touch' in Scripture that has had a significant influence on all the afflictions we are dealing with here is found in B’resheet (Genesis) 3:3:  "But of the fruit of the tree which is in the midst of the garden, Elohim has said, `You shall not eat it, nor shall you touch it, lest you die'" (italics added). However, these words were not spoken by Elohim, but rather, by the woman who distorted the original words of the Creator. In His original statement, Elohim did not tell Adam that they were not to touch the tree (Genesis 2:15-16). In the case of the Children of Yisrael, they were charged not to touch Mount Chorev (Ex. 19:12,13). The root n.g.a is found also in Yisha’yahu (Isaiah) 53:4 and 8, where it says about the Messiah, "We esteemed Him stricken [nagu'ah], and "for the transgressions of My people He was stricken [nega]" (emphasis added). Thus, His affliction on our behalf becomes the healing touch for all of our “n’ga’eem” (afflictions), which were brought forth by the lie that was believed in regards to ‘touching’ and partaking of the forbidden fruit in the Garden. 

Referring back to the person being cleansed… It is now incumbent upon him to take two living and clean birds, cedarwood, scarlet, and hyssop for his offering. One of the birds was to be killed in an earthen vessel over “living” ('running,' in English) water. The living bird is to be taken with the cedar wood, the scarlet, and the hyssop, all of which are to be dipped in the blood of the dead bird, over “living” ('running') water (ref. 14:4-6). Interestingly, "living" is mentioned four times in this short passage. "Scarlet" in Hebrew is “tola'at shani” which is literally a "worm of scarlet" (i.e., the worm from which the dye was extracted). Incidentally, in Parashat P’kudey (Ex. 38:21-ch. 40) the term “worm of scarlet” – tola’at shani – was rendered scarlet thread and was mentioned along with the gold, the blue and the purple. Yet here the worm denotes a humble status (e.g., Ps. 22:6; Is. 41:14). “Hyssop” is the translation (actually a form of transliteration) of “ezov”, symbolic of one of the lowliest plants, especially when compared to the cedar. In Melachim Alef (I Kings) 4:33 we read: "…from the cedar tree of Lebanon even to the hyssop that springs out of the wall". In contrast to the worm and the hyssop, the cedar symbolizes grandeur and eminence. When it comes to sin, there is no difference between the 'great' and the 'lowly' as "there is none who does good" (Ps. 14:1; 53:1; Rom. 3:12). 

Next, the earthen vessel also connotes humility (e.g., "we have this treasure in earthen vessels" 2nd Cor. 4:7). Whether this combination of the lowly with the lofty points to different types of individuals, or whether it is pointing to the characteristics within the individual (who is to reform from the sin of pride and haughtiness and become humble and submissive), is an issue that has been hotly debated. However, regardless of the answer to this question, for cleanliness to be declared the bird's blood must be sprinkled seven times on the person undergoing the purification. 

In the course of this cleansing process, the priest had to go outside the camp to the place where the afflicted person was quarantined (14:8). In the above-mentioned previous Parasha, we noted that the phrase "outside the camp" (“the city” or “the gate”), has a dual connotation. In Vayikra (Leviticus) 4:12 and 6:11, there was "a clean place outside the camp." Here in 14:40, 41, and 45 references are made to "an unclean place outside the city". Both places are singled out and are in fact related. The priest who goes outside the camp comes indirectly in contact with the unclean, or afflicted person, much like our High Priest who (in order to cleanse us) had to come to our contaminated world so that we could join Him "outside [His] camp" (ref. Heb. 13:13). 

On the “eighth day”, after the seven-day watch (ref. 14:23) and the concurrent bodily purging, the person undergoing the cleansing comes forth with his offerings. Notice, this selfsame individual goes through a ritual similar to the dedication for service of A’haron and his sons (cf. Ex. 29:20,21; Lev. 8:23, 24). Thus, we read: "The priest shall take some of the blood of the trespass offering, and the priest shall put it on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot… And of the rest of the oil in his hand, the priest shall put some on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the trespass offering” (14:25-28). In this way the atonement is granted, as well as anointing for 'hearing,' 'doing,' and 'walking' (see Hebrew Insights into Parashat Tetzaveh, Ex. 29:20). Notice especially the "tip of the ear" (or "lobe") which is 't'nuch', with its root anach" (a.n.ch, alef, noon, chet) meaning plumb line (as is used in Amos 7:7-8).  "Ear" – "ozen" – on the other hand, forms also the root for "moznayim" (weighing scale).  Thus, the ear, which is responsible for bodily equilibrium, becomes symbolic of not only 'hearing', but also of inner obedience, and listening, resulting in discernment, justice, and steadiness (the latter being also literally true of the big toe).   

Since quite a substantial offering was expected of the person being cleansed, provision was made "if he is poor and cannot afford it…" (14:21). "Cannot afford" is expressed by a typical picturesque idiom, "his hand is unable to reach", as "hand reaching" (of this type) denotes financial well-being.  "To reach", stemming from the root n.s.g (noon, sin, gimmel), also means "to pursue, or overtake". 

"When you have come into the land of Canaan, which I give [“natan”] you as a possession, and I put [literally “give”, natan ] the leprous plague [“nega,” referred to above] in a house in the land of your possession…" (14:34), is a non-ambiguous declaration that shows clearly that the cause of the “nega” (which, as we noticed above was not a mere natural phenomenon) is YHVH Himself. The above is dealing specifically with a built-up structure. The usage of the verb “natan” employed here twice for “give” and "put", reinforces both YHVH's involvement in the matter and the fact that He is also its primary cause. 

A house so plagued is to be "emptied out" of its content (14:36).  “Pina” - of the root p.n.h (pey, noon, hey, meaning "to turn" and is the root of "panim" - face), is the verb used here.  In Parashat Trumah (in Ex. 25:20), we have already encountered p.n.h, in relationship to the "showbread" ("bread of the face") and the faces of the cherubim placed on the Ark of the Covenant. In the course of "emptying out" the house there is a “turning” - that is, "making way" and by implication a “clearing” or an “emptying out". The act of emptying out one's house (and taking it apart, if need be, 14:40-45) has a further symbolic meaning. We thus read in 2 Corinthians 5:1: "For we know that if our earthly house, this tent, is destroyed, we have a building from Elohim, a house not made with hands, eternal in the heavens". According to Midrash Rabba 17:7: "And I will put the plague of tza'ra'at in the house of the land of your possession (14:34) - this refers to the Temple". Here is what Malbim, citing another source, has to say about this very thing: "The use of the term venatati [“and I will give”] regarding tza'ra'at prompted Rabbi Yehuda to consider the plague in a positive light as a medium for the elimination of sin and iniquity". [1] All four Gospels present Yeshua's act of cleansing His Father's House, saying: "Do not make My Father's house a house of merchandise!"(John 2:16). But just as the house mentioned in our Parasha was found to be plagued by "active leprosy" and therefore had to be demolished, after several examinations of the priest (14:44), so did Yeshua the priest had to make the inevitable declaration: "See! Your house [the Temple] is left to you desolate" (Luke 13:35).  

The passage under discussion not only deals with the tza'ra'at which pertains to buildings, but also with the type which affects clothing (14:55), while mentioning other related conditions, namely "a scale, a swelling, a scab, and a bright spot" (ref. 14:54, 55). 

"Scale" is “netek”, from the root n.t.k (noon. tav, kof), meaning “to pull off, draw, disconnect, or remove". Ee’yov (Job) laments: "…my purposes/plans are broken off – nitku…” (Job 17:11 italics added). And again, in Jeremiah, "my tent is plundered, all my chords are broken…” (10:20, italics added). The swelling is called “s'et”, of the root n.s.a (noon, sin, alef), meaning "to lift, carry or hold up". S'et, as such, according to B.D.B Lexicon is "exaltation, dignity or swelling". [2] Ee’yov (Job - 41:25), speaking of Leviathan, says: "When he raises himself up, the mighty are afraid" (italics added). “Scab” is the translation of “sapa'chat”, which is of the root s.f.ch (samech, fey, chet), meaning "to join, or add". It can also refer to that which is overgrown. In Chavakuk (Habakkuk) 2:15 we read, "Woe to him who gives drink to his neighbor, joining him to your wineskin, even to make him drunk, that you may look on his nakedness!” (Italics added). Finally, the "bright spot" is “baheret”, of the root b.h.r (bet, hey, resh), which means "bright or brilliant", used almost exclusively in relation to a physical condition. However, one reference in Ee’yov (Job) 37:21 seems to indicate a light so bright that men cannot look at it. 

Lining up the terms, according to their respective connotations, will create the following picture: A breaking or removal (possibly from the Almighty) will lead to the attitude of loftiness resulting in rebelliousness and pride, followed by wrong attachments. From there the path is open to what may appear as an effulgence but is actually nothing more than a blinding false light. The entire body of instructions is finalized by the words: "…to teach on the day of the unclean, and on the day of cleansing; this is the Torah of the tza'ra'at" (14:57, literal translation). Thus, this long passage, which starts in verse 34, is solely for the purpose of teaching (“le'horot”) the Torah (as it pertains to the issue at hand). Torah impartation, therefore, is what it takes to counteract the sequence portrayed above and its dismal results. 

The next section of the Parasha (chapter 15) deals with unclean discharges emitted by the body (which are the natural outcome of the conditions described above). "This was an emblem of the corruption of nature, and of all evil things that are in or flow out of the evil heart of man, which is defiling to him"[3] (see Mat. 15:18). 

"If a woman has a discharge of blood for many days, other than at the time of her customary impurity [her regular menstrual cycle], or if it runs beyond her usual time of impurity, all the days of her unclean discharge shall be as the days of her customary impurity. She shall be unclean [for as long as she has the discharge]… Whoever touches those things [which she has handled] shall be unclean…" (15:25, 27). This injunction makes the episode recorded in the Gospels, of Yeshua healing the woman with the issue of blood, most remarkable (ref. Matt. 9:19-22; Mark 5:25-34, Luke 8:43-48)! Yeshua does not appear to be alarmed by the fact that an unclean woman has touched him. In fact, He does not even refer to her as such. As much as Yeshua respected the regulations of Torah (being the Torah incarnate), it was the Torah of Life and NOT the “letter” which He advocated and practiced. Yeshua ministered the life of the (Re)New(ed) Covenant, as defined by 2nd Corinthians 3:6: A "new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life". 

Toward the end of Parashat Metzora we read: “So you shall cause the sons of Israel to be estranged – vehizartem, the root of zar, stranger, foreigner - from their uncleanness so that they do not die in their uncleanness when they defile My dwelling place that is among them” (15:31, literal translation). As those who form the abode of YHVH, the Israelites are to be “strangers” to uncleanliness (cf. "strange/foreign" fire – esh zara – of Nadav&Avihu, 10:1-5). These words truly encapsulate the spirit of the Torah injunctions - a spirit that the Elohim of Yisrael wishes to bestow upon His people. The affinity between "(ve)hizartem" (root z.r. zayin, resh) to "hiz'hartem" is quite noticeable. The root of the latter is z.h.r (zyin, hey, resh) meaning a bright light or brightness (such as in Ezekiel 8:2), and in other conjugations means to "warn", "instruct", "take warning" etc. (such as in Ecclesiastics 4:13). The close association between these two terms shines brightly here, warning the Children of Yisrael not to stray and walk in strange paths.

---

[1] New Studies in Vayikra Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora.Hemed

Books Inc., Brooklyn, N.Y.

[2] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979.

[3] Gill Commentary, Online Bible

 

 

 

Hebrew Insights into Parashat Tazri'a - Vayikra (Leviticus) 12-13:59

  

 Aside from dealing with the purification rites of a post-birth woman, the beginning part of Parashat Tazri'a also touches on the eighth-day circumcision (12:3). Last week's Parasha was called "Shmini," meaning "eighth". And while the bulk of Parashat “Tazri'a” deals with regulations of "tzara’at" (leprosy and other skin conditions) it is the next Parasha that bears the name of the leper ("Me'tzorah"). Thus, even when there appears to be no connection between two successive Parashot (plural of Parasha), one is often threaded into the other, even if very loosely. However, that is not true of Parashat Me'tzorah, which forms a sequel to Parashat Tazri’a and is in fact very closely related to it.

"If a woman conceives seed [literal translation] and gives birth to a male child, then she shall be unclean seven days…" (12:2). "Conceives seed" - "tazri'a", after which our Parasha is named, is a very unusual form since its root word "zera" - z.r.a. -  (zayin, resh, ayin) is "seed" or "semen" (and by implication also "offspring"). S.R. Hirsch translates it: "When a woman has matured a human germ…" and goes on to comment: "Germ, basically the seed of plants and hence herb-yielding seed (Gen. 1:11), the seed-forming activity of plants for the continuation of their species, when applied to human beings is the usual term for the offspring by which Man continues his generation.  By the use of the expression "tazri'a" here, which only occurs in B’resheet (Genesis) 1:11 and 12, referring to the activity of plants for the continuation of their species, the mother's role in producing progeny is looked at in purely material physical character of its physiological process. Thus, with one word the whole idea of the uncleanness, spoken of here, is shown" [1] In this manner Hirsch also provides one of several answers to the question, "Why should a mother be declared 'unclean' for fulfilling a Divinely-ordained mission?" The sages especially question the need for a sin offering. [2]  The expression "tazri'a," however, brings to mind not only B’resheet (Genesis) 1:11 and 12, as Hirsch points out, but is also reminiscent of the usage of the term "zera," “seed” in B’resheet 3:15, where there is a reference to the "Seed of the woman" Who is destined to crush the head of the serpent. Thus, by one word the “purely material physical character” of birth is singled out and at the same time also introduces its contrast – by an allusion to the future sinless “Seed of Woman” (see also Gal. 3;16), which will also propagate itself as any seed does. The seven initial days of the woman's "impurity" mentioned here, are comparable to the week of impurity during the menstrual cycle.

However, in verse 5, where mention is made of the birth of a female, it is no longer “conception of a seed”, but rather… “to give birth”. Thus, in the birth of a son his future is already foretold, in that, he will be carrying the seed, whereas if it is a daughter that is being born there is no need to mention the “seed”. We see here how the future generations are encompassed even in the life of an individual.

"When the days of her purification are fulfilled, whether for a son or a daughter, she shall bring to the priest a lamb of the first year as a burnt offering, and a young pigeon or a turtledove as a sin offering, to the door of the tabernacle of meeting" (12:6). The burnt offering, according to some of the sages, was a token of thankfulness to the Almighty for having preserved her through the labor pains and hazards, and for having been granted the strength to bear a child. "The new life within her made [the mother] deeply conscious of the greatness of the creator, as also of her insignificance as 'dust and ashes' and impurity; hence the need for a sin-offering. [3].

The sin offering may be linked to the fact that we are "brought forth in iniquity, and in sin my mother conceived me" (Ps. 51:5), as expressed by David. He was not singling out his mother as a sinner for having conceived him but emphasized the fact that man's sinful nature is hereditary, and simply passes through the bloodline. The fact that it is transmitted from generation to generation is illustrated by what we have already observed, that contained in Man is the seed for the perpetuity of his (sinful) race, and thus the fruit will resemble the parent plant. The unusual usage of "tazri'a" could therefore be the clue to unraveling the 'mystery' of the mother's "impurity" after giving birth, and the requirement of a sin offering. Incidentally, Miriam, Yeshua's mother, did likewise (ref. Luke 2:24), even though her son's conception had been totally different. In this case, following the Torah ruling was most likely performed in the same vein as Yeshua's immersion, which was for the purpose of "fulfilling all righteousness" (Mat. 3:15). The usage of "seed" in connection to bearing an offspring, therefore, underscores the heredity nature of sinfulness. But the "Seed of the woman" (Gen. 3:15) is a reminder that the sinless Seed will likewise be propagated after His own kind.

In one breath with the birth of "a male", mention is also made of the eighth-day circumcision (12:3). When we reviewed Parashat Shmini mention was made of the significance of the figure “eight” which stems from the root sh.m.n, being the root for “fat” (hence “oil - shemen"), following the fullness of seven ("sheva"), thereby indicating an overabundance (at times with negative connotations, such as "and Yeshurun waxed fat…" Deut. 32:15, emphasis added). The eighth-day circumcision also indicates that it takes precedence over Shabbat, and a child who is born on Friday, notwithstanding, will be circumcised on the following Shabbat. In this regard, take note of the connection between the “seventh” and the “eighth” day.

Having just encountered the “seed conceiving” woman, we are now looking at the act of male circumcision, which denotes the covenant in the flesh marking the organ of procreation, so that the seed (“zera”) issuing forth would be ‘enrolled’ in the process of redemption from the hereditary sin that we have just noted.  If “tazr’ia,” as used for a woman, is indicative of the perpetual seed of sin, then circumcision is a symbolic act pointing to the beginning of the solution to the problem of inbred sin in the present condition of Man. This sign of the covenant, being applied to the organ of procreation foreshadows the entire removal of sin by the spiritual circumcision (of the heart), aimed at the circumcised seed which is the recipient of the ‘chain’ of covenants of promise - all the way to the ultimate one. In the same way that the ‘covenant-marked’ seed (still) comes forth sin-ridden, it will one day come forth in the image and likeness of its Creator. And so, the promise stands: “And just as we have borne the image of the earthy, we shall also bear the image of the heavenly” (1^st Cor. 15:49).

The next part of the Parasha (chapter 13) is also devoted to issues of purity and impurity, this time relating to skin diseases, as well as to contaminated houses and clothes. Since dealing with this variety of conditions was up to the priests' discernment, they are the ones mentioned, and it is, therefore, A'haron who is addressed here (whereas he was not mentioned in the first part of the Parasha). The various conditions described and elaborated upon all come under the general heading of "tza'ra'at" (tz.r.a, tzadi, resh, ayin).

In spite of the many regulations regarding "tzarat", there are no instances cited in the entire Tanach of these regulations being put to practice and of lepers turning to the priesthood. However, in the Brit Chadasha texts, in the Gospels, there are several instances of lepers being cleansed by Yeshua, who then admonished them to show themselves to the priest (e.g. Matt. 8:2-4; Mark 1:40-44; Luke 17:12-14).

The root tz.r.a (tzadi, resh, ayin) means “project outward”. If the sins resulting in this affliction are mostly committed in secret, then this condition reveals them, whether on one’s body, clothing, or home. The New Brown, Driver, Briggs, Gesenius Lexicon defines the root verb "tza'ro'a" as "to throw down, prostrate, humble oneself". [4] The various forms of "tzara'at" certainly placed the one declared as contaminated in a humbling, if not a humiliating state, described in verses 45 and 46: "Now the leper on whom the sore is, his clothes shall be torn and his head bare; and he shall cover his mustache, and cry, `Unclean! Unclean!' He shall be unclean. All the days he has the sore he shall be unclean. He is unclean, and he shall dwell alone; his dwelling shall be outside the camp". The word for "unclean" is "tameh" (t.m.a, tet, mem, alef) with its literal meaning being "ritually polluted". 

 The concept "outside the camp," like many others in Scripture, is twofold. Whereas here the "tameh" is separated from the community, in Shmot (Exodus) 33:7, after the Golden Calf episode we read: "Moses took his tent and pitched it outside the camp, far from the camp, and called it the tabernacle of meeting. And it came to pass that everyone who sought YHVH went out to the tabernacle of meeting which was outside the camp" (italics added). Likewise, in Hebrews 13:12-13: "Therefore Yeshua also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore, let us go forth to Him, outside the camp, bearing His reproach". Hence this separation can be dual – disconnecting one’s self from a sin-contaminated camp, or, removing one’s self so as not to contaminate the camp.

In our recent reading of the book of Esther, we read the following: "The adversary and enemy is this wicked Haman" (7:6). In Hebrew "adversary" and "wicked" are denoted, respectively, by "tzar" and "ra". If combined, these two words form "tzar-ra", which are also the consonants that form the root "tzara'at" (tz.r.a, as we saw above), and can be read (in Hebrew) as "a wicked adversary".

The latter part of chapter 13 deals with “tzara’at” as it contaminates leather or clothes (vs. 47-59). Several times mention is made of “sh’ti va’erev”, that is, the “warp and woof” of the cloth (the threads woven lengthwise and crosswise respectively). The woof which is threaded through the warp is thought of as being “mixed in” and is therefore designated by the well-known term “erev” (ayin, resh, vet), which we have been following in many instances, but primarily in the word for “evening”, which is a state of light being mixed with darkness.

Nechama Leibowitz concludes: "According to most commentators tzara'at is not a common disease, but supernatural infliction by Divine Providence through which man is reminded of his sinful ways, and called upon to abandon them". The appended footnote says: "It is noteworthy that medical research fails to associate the Biblical tzara'at with any known disease. Its diagnosis as leprosy is rejected by modern medicine". Earlier the commentator pointed out that plagues in general had a special role as warning signs against sinful behavior [5], or were its consequences (e.g. 2^nd Sam. 24:1, 15; 2 Ch. 26:16-21).

 1]  New Studies in Vayikra Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner  Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc.,  Brooklyn, N.Y.

]2[  Ibid

]3[  Ibid

]4[ The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson, Publishers Peabody, Mass. 1979.

]5[  New Studies

Rooted and Grounded

  A couple of weeks ago I posted an article I named, “One Foundation”, that is Messiah Yeshua.  Indeed, the abode that YHVH is building for Himself is situated on that one base. Since this abode is made up of living stones (us), we have to be firmly rooted and grounded on and into this foundation.  Standing upon it is by faith only, coupled by grace: “Therefore having been justified by faith, we have peace with Elohim through our Lord Yeshua the Messiah, through whom also we have obtained our introduction by faith into this grace in which we stand” (Romans 5:1-2), but we are also to be “rooted and grounded” into this foundation (ref. Ephesians 3:17).  Again, our faith only sets us upon it, but the means that burrow down into the core of the solid footing is love (agape). It is a love that is not of ourselves. It is YHVH’s very nature and holds us firm and no matter what the shakings, we will not be moved. “And His voice shook the earth then, but now He has promised, saying, ‘Yet once more I will shake not only the earth but also the heaven’" (Hebrews 12:26).    

The Word does not shy away from mentioning that in the latter days, many will fall from the faith, which means that faith by itself will not hold us securely on that rock foundation. “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons” (1 Timothy 4:1). “Let no one in any way deceive you, for it will not come unless the apostasy comes first” (2 Thessalonians 2:3).

Thus, we are obviously called to maturity in love. “Therefore leaving the elementary teaching about the Messiah, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward Elohim” (Hebrews 6:1). In the coming days and years ahead, there is no doubt that that which can be shaken will be shaken, as mentioned above.  Therefore, knowing the height, depth, length and breadth of Yeshua’s agape is becoming more and more crucial.  Why? Because the level of iniquity in the golden cup is dangerously filling to overflowing (ref. Revelation 17:4), and we know what the consequence means... “And Babylon the great was remembered before Elohim, to give her the cup of the wine of His fierce wrath” (Revelation 16: 19).

I would like to share a recent experience, perhaps as a follow-up of the above. Last Tuesday I was awakened by the Spirit at 03:00. I immediately set out to pray, though the specifics were not clear.  Living in Israel, especially at this time, gave rise to plenty of topics to pray for and about, but this was different.  So after about 15 minutes of praying in the Spirit, I opened the bible that was next to me on the night table.  This bible version was not the one that I normally use.  As I picked it up and opened it, my eyes fell on the introductory words to the chapter, which made me sit up and take notice - “THE END! THE END IS COMING!” (Ezekiel 7:2b)

As I continued reading the rest of the chapter, which was addressed to ancient Israel, I could not help but sense the impending reality of its fulfillment again.  

Was October 7^th a foretaste of Ezekiel 7?  As you read it and discern for yourself.

 Pray, “that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man;  so that the Spirit of Messiah may dwell in your hearts through faith; and that you, being rooted and grounded in His love, may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Messiah which surpasses knowledge, that you may be filled up to all the fullness of Elohim” (Ephesians 3:16-19).   “As you therefore have received Messiah Yeshua the Lord, so walk in Him, having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude” (Colossians 2:6-7).

 If you think that this message is important feel free to pass it on. 

A Purim Lesson

 As a head of a vast territory and as wealthy as he was (Esther 1:1,4), one would expect King Ahasuerus to have been wise as well as generous if only to judge by the 187-day banquet that he gave "for all his princes and attendants, the army officers of Persia and Media, the nobles, and the princes of his provinces being in his presence…. And all the people who were present in Susa the capital, from the greatest to the least…" (1:3,5). However, very quickly, as the narrative continues to unfold, the King's shortcomings, weaknesses, and failures come to the fore.

When Queen Vashti refuses to be displayed at this banquet, the now enraged Ahasuerus is seen accepting uncontestably his advisers' far-reaching counsel, which was to affect every household in his kingdom (1:13-22). This is also true of the next phase of the story when it was time to find another queen to replace Vashti. Once again, the "king's attendants" proposed a suggestion which the King followed implicitly (2:2-3ff). The process of selection does not only expose Ahasuerus's indecisiveness but also his lack of any human standards regarding the value of these young girls that were brought to his palace to be "tried out" (2:12-14). This characteristic, demonstrated by a nonchalant response, reaches its peak when advised by his recent appointee, Haman, to exterminate an entire people group that was scattered throughout his kingdom, under allegations that they were not loyal to the King and his laws (3:8-15).

It is no wonder, therefore, that Ahasuerus's newly-elected deputy was a person of even lower moral standards. Haman very quickly demonstrates his nature of pride, power-hunger, greed, and brutality in a most extreme way. Both men, although in positions of responsibility over multitudes, do not appear to operate for the good of the kingdom and its subjects, rather, they are concerned with satisfying their lusts, selfish ambitions, and dubious needs (e.g. 5:9-14)

When the King is eventually faced with the truth regarding his choice of this high-ranking official, whose actions could have been detrimental to his kingdom, he acts in the same instantaneous and instinctive manner, never looking into the matter deeply or viewing his own share in the situation. What's more, once again the final decision is made by one of his eunuchs (7:8-10). (His only 'redeeming' act of a good conscience is made apparent when he inquired as to the reward accorded to the man who had saved his life. 6:1-11.)

As to Haman, whose self-importance and greed impelled him to plan genocide, and to gain financially from doing so (3:9), he had taken action even before he obtained an agreement from his superior (3:6-7). Thus, it is no wonder that he was looking to be elevated with the king's attire, when under the impression that the latter was about to elevate his status even more (6:6-9).  But when he realized that it could be the end-game for him, he had no compunctions to try to lure the queen, stooping to no less than a cowardly tactic (7:7,8).

Thus, the nature and characters of these two of the main protagonists very quickly become apparent, with each phase revealing more of their respective amoral and immoral postures.

Conversely, the other two protagonists, Mordechai and Esther, stay much longer under the covering of their characters and, in their case, also identity. When meeting them initially, their names stand out as proof of their attempt to conceal who they are, as these names are of local idols.

Esther was warned by her uncle not to reveal her identity, while when the latter saved the king's life, he did so stealthily (2:10, 20-23). However, pressure began to mount. Firstly, Mordechai found himself in a situation of having to act against his conscience, when it was demanded that he pay homage to Haman. Now his identity was revealed, as well as his strong stand for his belief (3:2-5). But more was to come…

Mordechai's choice brought onto the scattered Jews in the entire empire an impending catastrophe of genocide. Now it was time to take positive and risky action, which would also involve peeling masks of identity. Esther was not only to go to the King and reveal her Jewishness, and plead for her people, as a preliminary act she issued a decree for her uncle to gather all the Jews for a time of fasting and praying (ch. 4).

There was no more hiddenness. It was time to be fully exposed. And while the light shines, and the shadows are fleeing… Mordechai's past action of rescuing the King's life comes to light  – and that effortlessly (6:1ff.).  Mordechai, who in the past hid his identity, and who was then forced to reveal it in his strong stand, as well as in humility (4:1-5), was now 'shown off' in a glorious manner. It was not anything that he sought after, but that was the turn of events! (6:10-11).

As for Esther, who until now appeared to be passive and was 'acted upon' (e.g. 2:8, 11, 16, 21), under the pressure of the circumstances her bravery, devotion, and wisdom begin to shine forth. When she humbly revealed her identity and the demise of her people (7:3,4), not only did she find favor with the king (7:5ff.), but in this way she also freed the kingdom and its ruler from a possible overthrow by a traitor and a usurper to the throne.

In times of impending trouble, when evil runs rampant and danger is lurking, in-order to self-preserve one would instinctually choose to hide and conceal one's identity… The Book of Esther teaches us otherwise.  

"The path of the righteous is like the light of dawn, that shines brighter and brighter until the full day" (Proverbs 4:18). 

 

One Foundation

 While reading the Epistle of James recently, I was arrested by the following:  “Does a fountain send out from the same opening both fresh and bitter water?  Can a fig tree, my brethren, produce olives, or a vine produce figs, neither can salt water produce fresh” (James 3:11-13).   There is no question that the universe of YHVH’s creation is governed by unalterable laws. 

The creation would not be able to exist without constraints and limitations. Elohim put fences around every item that He created in order to protect its particular nature, species or kind, doing so for the sake of its very existence.  Any attempt to change or alter those laws launches a process of deterioration, decay, and/or confusion.  YHVH’s laws are meant to stabilize the environment in which its forces are governing. This also holds true for His Word and Kingdom, and the way we are to relate to their absolute standards.  For example, “For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please” (Galatians 5:17).  To reiterate, everything in this world and in the unseen realm has its limitations or boundaries, its causes and its effects, its days and its nights, seasons and years.

We, as the redeemed of YHVH, are called to be the Body of Messiah (and His dwelling place), and are under or surrounded by the laws that govern His Kingdom. We are no longer under the “laws of sin and death”, but are now ruled by the laws of Life and Godliness that are in Messiah Yeshua.  He is the foundation of YHVH’s Holy Temple that we, as living stones, are being built upon by a learning process so that we may take our stand and rely on the solid rock of Yeshua the Messiah (the Word). Paul writes: “According to the grace of Elohim which was given to me, as a wise master builder I laid a foundation, and another is building upon it. But let each man be careful how he builds upon it.  For no man can lay a foundation other than the one which is laid, which is Yeshua the Messiah” (1 Corinthians 3:10-11).  Yeshua is the Spirit of Life and the giver of that life, while we are the living stones that are being built together upon this foundation.

Thus, “having been built upon the foundation of the apostles and prophets, Messiah Yeshua Himself being the corner stone, in whom the whole building, being fitted together is growing into a holy temple in YHVH; in whom you also are being built together into a dwelling of Elohim in the Spirit” (Ephesians 2:20-22).  Any builder knows that the construction of an edifice calls for adhering to many rules and building codes.  How much more so when it comes to the very dwelling of Elohim!  After the Tabernacle in the wilderness was completed Moses, for example, examined every single part to make sure that the entire structure and its components looked exactly like the one he saw in the heavenly realm (Exodus 39:43).  Yeshua will do the same with His temple.  There will be no defect or flaw - every stone will reflect the glory of His holiness. (see Hebrews 3:5-8).     

In this day of mass communication, when thousands of voices are interpreting the scriptural blueprints for the dwelling place of the Most High, it is extremely important to take heed. It is incumbent upon each of us, individually, to take responsibility so that our feet may be planted firmly on the foundation that has been laid by the Biblical apostles and prophets, with Yeshua being the Apostle and High Priest of our confession.  “Since then we have a great high priest who has passed through the heavens, Yeshua the Son of Elohim, let us hold fast our confession” (Hebrews 4:14). Yeshua, even more so than Moses, is the master builder over the heavenly temple, and has given His Spirit to lead, guide and conform us to His likeness.

In all honesty, I had to examine myself as to how much time I spend listening to men and their sermons, compared to paying attention to the voice of the Shepherd, as He speaks through His Word.  The Father has laid a foundation, and that is His Son.  Thus, in order to ensure, bolster and reinforce this truth, everything will be shaken and tested by fire, whether in our personal life or in this world.

“Righteousness and justice are the foundation of Your throne; Lovingkindness and truth go before You. How blessed are the people who discern the truah sound! O YHVH, they walk in the light of Your countenance.  In Your name they rejoice all the day, and by Your righteousness they are exalted” (Psalm 89:14-16 emphasis added).