jeudi 21 mars 2013

25Parsha Vayyikra – and He called


25Parsha Vayyikra – and He called
Vayyikra 1 :1 – 5 :19
1st Shmu’el 15 :1-34, Yesha’yahu 43 :21 44 :23,
Hebrew 10 :1-18
Daniel ben Ya'acov Ysrael


updated March 30, 2020

The book of Vayyikra brings us to the different sacrifices commanded by Yehowah for the children of Israel. 
Messiah and the Sacrifices (FFZO)
"In today’s world, when there is no Temple, the laws of the sacrifices seem obsolete and irrelevant. Are they really?

The book of Leviticus begins with several chapters describing the sacrificial services. Elohim called to Moshe from within the Tent of Meeting and delivered to him the laws of the sacrificial system.

In today’s world, when there is no Temple, the laws of the sacrifices seem obsolete and irrelevant. Nevertheless, devout Jews continue to diligently study the laws of the sacrifices.

New Testament readers understand that there are no sacrifices today and that the Messiah’s suffering provided the ultimate sacrifice for sin. Believers often erroneously assume a direct cause-and-effect relationship. We commonly hear that the sacrifices are no longer brought because the death of Yeshua fulfilled the sacrifices and made them obsolete. In reality, the cessation of sacrifice and the atoning sacrifice of Messiah are unrelated. The Jewish people (including the apostles) continued to offer sacrifices in the Temple for forty years after the death and resurrection of the Messiah.

Yeshua’s sacrifice transcends the earthly sacrifices spoken of in Leviticus. In a sense, one might say that His death fulfilled the prophetic foreshadowing of the sacrificial services, but that does not explain the cessation of the sacrificial services. The Jewish people ceased offering sacrifices only because of the destruction of the Temple.

Even when the Temple still stood, it provided only a shadow of the heavenly reality of the Temple above. Therefore, the sacrifices on earth were shadows of a greater, higher, and holier spiritual worship in the heavenly Sanctuary.

In what respect does Messiah fulfill the sacrifices? We understand fairly well that His death functioned as a sacrifice for sin, but only one or two of the five types of sacrifices listed in Leviticus pertain to sin. Consider the burnt offering, the bread offering, and the peace offering—these sacrifices were not brought for sin. In what sense does Messiah fulfill them? As we proceed through this Torah portion, we will briefly consider each of the sacacrifices and their messianic significance."

The Messiah’s sacrifice cannot make the Levitical sacrifices obsolete because the Messiah’s sacrifice was already at work before Yehovah introduced the Levitical sacrifices. Long before the days of the Tabernacle, long before Elohim called to Moses from within the Tent of Meeting, even before Adam’s first sin, the Messiah was “the Lamb that was slain from the creation of the world.” (Revelation 13:8, NIV.)"

 

 Christians boast and claim that the Torah has been abolished! On the other side, 
  Orthodox Jews pray during the “Shemoneh Esrei”prayer:
“Be favorable,  HaShem, our God toward your people Israel and their prayer and restore the service to the Holy of Holies of your Temple. The Fire-offerings of Israel and their prayers accept with love and favor, and may the service of your people Israel always be favorable to you”.
The first do not care for the Torah, the second cleave to the Torah, and do not see what Yehowah has done in Messiah Yehoshua.
Extremes are always dangerous. Overzealous has never been a requirement before Yehowah.
I will include some commentaries from First Fruits of Zion to get deeper understanding in this rituals ordained in the Torah:

Sacrifices are Pure (FFZO
"The reason for our aversion to Leviticus is largely based upon our revulsion at the thought of animal sacrifice.

When Yeshua was five years old, He began to study the book of Vayikra. In the days of the Master (and even in modern Judaism) the formal religious education of a child begins at the age of five, and it begins with the study of Leviticus. It is somewhat puzzling for us to think that little children should be forced to study the dreadful laws of blood and sacrifice which constitute the first chapters of Leviticus. We wouldn't even impose a serious study of Leviticus upon our seminary students, much less our five-year-olds.

The reason for our aversion to Leviticus is largely based upon our revulsion at the thought of animal sacrifice. Within the mainstream of Western Christianity, there exists an unconscious reluctance to acknowledge that our Elohim is a Elohim who not only chose to be worshipped through the sacrifice of animals but, in fact, took pleasure in the fragrance of burning meat rising from the altar. We have so sanitized and white-washed God that the demand for animal sacrifice seems to contradict everything we have made Elohim into. The laws of sacrifice and sacrificing disconcert us. When the biblical text begins to teach us about priests throwing blood around and cutting out the fat surrounding the diaphragm and the two kidneys, we tend to become nauseous rather than blessed. We quickly explain that the sacrifices were only to teach the Israelites about Yeshua, and we comfort ourselves with the notion that the 'New Testament' abolishes sacrifice.

But this statement is a gross oversimplification. There are five different classifications of sacrifice, each brought for different reasons. There are dozens of types of bread offerings, wine libations, water libations, additional offerings, complex ritual procedures and chapters and chapters of text. There are procedures for ordaining priests and instructions for their sanctification and purification. The Bible is not stingy on details concerning the ritual services. But of what value is it for us to profess that the Messiah fulfills the sacrifices when we know virtually nothing about those same sacrifices? To simply dismiss it all by saying, 'Yeshua fulfilled the sacrifices,' does a great disservice to the text and to the Master Himself.

If we truly believe that Yeshua's death and resurrection fulfilled the institutions of sacrifice and sacrificing, then we as believers are all the more obligated to invest our energy in studying those institutions. Only to the extent that we understand those institutions can we hope to understand the work of Messiah."The Temple has been destroyed in the year 70 C.E. during the time of Vespasian by Titus who
attacked Jerusalem. From Flavius Josephus “War of the Jews” The destruction of Jerusalem book 7, chapter 1:
“ 1. NOW as soon as the army had no more people to slay or to plunder, because there remained none to be the objects of their fury, (for they would not have spared any, had there remained any other work to be done,) Caesar (that is Titus) gave orders that they should now demolish the entire city and temple, but should leave as many of the towers standing as were of the greatest eminency; that is, Phasaelus, and Hippicus, and Mariamne; and so much of the wall as enclosed the city on the west side. This wall was spared, in order to afford a camp for such as were to lie in garrison, as were the towers also spared, in order to demonstrate to posterity what kind of city it was, and how well fortified, which the Roman valour had subdued; but for all the rest of the wall, it was so thoroughly laid even with the ground by those that dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited. This was the end which Jerusalem came to by the madness of those that were for innovations; a city otherwise of great magnificence, and of mighty fame among all mankind.
Prophecies fulfilled
Now after having read from Flavius Josephus account, let us read what Yehoshua told his “talmidin”, disciples:
Mat 24:2 And עשוהי said to them, “Do you not see all these? Truly, I say to you, not one stone shall be left here upon another, at all, which shall not be thrown down.”
Luk 19:43 “Because days shall come upon you when your enemies shall build a rampart around you, and surround you and press you on all sides, 
Luk 19:44 and dash you to the ground, and your children within you. And they shall not leave in you one stone upon another, because you did not know the time of your visitation.”
False Messiahs will raise

These words from Yehoshua were fulfilled forty years later. This was the period left to the Yehudin to make “t’shuva”, to repent. They rejected Yehoshua the one sent by Elohim although they knew that Messiah would come in the fourth day of creation.
Later around 133 C.E. a man called Simon ben Cosiba, was a great soldier and his name was later changed by Rabbi Akiba into “Simon bar Kochba” (Simon son of the star).
And declared that he was Messiah!
The rabbis were aware that the Messiah had to be born in the year 4,000 the fourth day of creation, they decreed that 240 years had to be subtracted from the Jewish calendar.
This was done in order to make it look like Shimon Ben Cosiba was fulfilling some of the prophecies over the Messiah in Daniel 9:24-27. At the time of the decree, the year changed
from 4133 to 3893 overnight. This is why today when you look at the “Jews calendar) they write the year 5769 in order to feed with the scriptures.
Simon bar Kochba was killed and never raised from the death.

Here a list not exhaustive of the false Messiahs over the centuries: (not included the christians and muslim)
In Judaism, "messiah" originally meant a divinely appointed king, such as David, Cyrus the Great[1] or Alexander the Great.[2] Later, especially after the failure of the Hasmonean Kingdom (37 BC) and the Jewish–Roman wars (AD 66–135), the figure of the Jewish messiah was one who would deliver the Jews from oppression and usher in an Olam Haba ("world to come") or Messianic Age. However the term "false messiah" was largely absent from rabbinic literature. The first mention is in the Sefer Zerubbabel, from the mid-seventh century, which uses the term, mashiah sheker, ("false messiah").[3]
  • Jesus of Nazareth (c. 4 BC – 30/33 AD), leader of a Jewish sect who was crucified by the Romans for sedition and is believed by Christians to have been resurrected.[4] Jews who believed him to be the Messiah were originally called Nazarenes and later they were known as Jewish Christians (the first Christians).[5] Muslims[6][7] and Christians[8] (including Messianic Jews[9]) believe him to be the Messiah.
  • Simon bar Kokhba (died c. 135), founded a short-lived Jewish state before being defeated in the Second Jewish-Roman War.
  • Moses of Crete, who in about 440–470 persuaded the Jews of Crete to walk into the sea, as Moses had done, to return to Israel. The results were disastrous and he soon disappeared.
  • Ishak ben Ya'kub Obadiah Abu 'Isa al-Isfahani (684–705), who led a revolt in Persia against the Umayyad Caliph 'Abd al-Malik ibn Marwan.
  • David Alroy, born in Kurdistan, who around 1160 agitated against the caliph before being assassinated.
  • Moses Botarel of Cisneros, active around 1413; claimed to be a sorcerer able to combine the names of God.
  • Asher Lämmlein, a German near Venice who proclaimed himself a forerunner of the Messiah in 1502.
  • David Reubeni (1490–1541?) and Solomon Molcho (1500–1532), messianic adventurers who travelled in Portugal, Italy and Turkey; Molcho, who was a baptised Catholic, was tried by the Inquisition, convicted of apostasy and burned at the stake.
  • Sabbatai Zevi (1626–1676), an Ottoman Jew who claimed to be the Messiah, but then converted to Islam; still has followers today in the Dönmeh.
  • Jacob Querido (?–1690), claimed to be the new incarnation of Sabbatai; later converted to Islam and led the Dönmeh.
  • Miguel Cardoso (1630–1706), another successor of Sabbatai who claimed to be the "Messiah ben Ephraim".
  • Löbele Prossnitz (?–1750), attained some following amongst former followers of Sabbatai, calling himself the "Messiah ben Joseph".
  • Jacob Joseph Frank (1726–1791), who claimed to be the reincarnation of King David and preached a synthesis of Christianity and Judaism.
  • Yosef Yitzchak Schneersohn (r. 1920 - 1950), sixth rebbe (spiritual leader) of Chabad Lubavitch, claimed to be "Atzmus u'mehus alein vi er hat zich areingeshtalt in a guf" (Yiddish and Englishfor: "Essence and Existence [of God] which has placed itself in a body"),[10] and to be the Messiah.[11][12][13][14]
  • Menachem Mendel Schneerson (1902–1994), seventh rebbe of Chabad Lubavitch, claimed to be the Messiah by his followers.[13][14][15][16][17][18] (Source Wikipedia)
It is good to note that the last one Menachem Mendel Schneerson who died 1994 promoted the Noahides Laws for the Goyim (nations) and has today his folowers in the chabad movement.The day will come when Aba Yehowah will open their eyes and they will recognize that Yehoshua is Messiah:
Zec 12:10 “And I shall pour on the house of David and on the inhabitants of Yerushalayim a spirit of favor and prayers. And they shall look on Me (him) whom they pierced, and they shall mourn for Him as one mourns for his only son. And they shall be in bitterness over Him as bitterness over the first-born. 

Short introduction of the sacrifices from "La Bonne Nouvelle":
"Qorbanoth''
The parachah lists the five types of sacrifices, which it would be more appropriate to name: "rapprochements", a term from the Hebrew "qorbanoth".
To approach Elohim, to be permanently admitted into the body of Israel, it was necessary to practice the rules prescribed by the Torah.
Let's follow the reading:
a first “qorban-sacrifice” is literally called “Olah” “the ascent” translated by holocaust,
a second is called "Minhah" translated as donation, oblation,
a third is the "Zévah shélamiym" a sacrifice of remuneration or pacification or accomplishment, translated as communion.
These first three expressions of “rapprochement” are of a voluntary nature, we could say as being the result of personal initiative, unconstrained, coming from the heart, carried out in the concern of a rapprochement experienced as necessary, pleasant, with enthusiasm of the presence of Elohim.
A fourth sacrifice is called "Hattath" either sin, of an involuntary nature, by omission or by thoughtlessness of speech,
a fifth sacrifice is the "Asham" involuntary crime against the sacred, or breach of trust towards a third party, false testimony, translated by guilt.
These two types of "reconciliation" are mandatory in nature following a cause defined as an offense against the Torah.
In short
These proposals for qorbanoth-sacrifices teach us, no matter how consciously we are before Yehovah, that we are guilty, and we all are, by inadvertent sin, by the sin of our lifestyle, etc. But also in our thanksgiving, because we thank for the blessings which we are the object. All the situations of our life - if we understand that our whole life is in HIM - are today covered by The Unique and Definitive Sacrifice which is the culmination, the accomplishment, the perfection of the Golgoltha priesthood ... the perfect realization and ultimate of the pedagogy engaged in Sinai.
Because for each animal proposed to the qorbanoth, the hand of its donor was placed on the head of the animal to serve as an expiation."

It is important to understand that the “levitical Priesthood” has been put by side at Yehoshua’s coming and be replaced for a time by the “Melkitzedek Priesthood”in the heavens given to Messiah Yehoshua. No Temple, no sacrifice, unfortunately people where more fixed on the Temple service than on the man Yehoshua. 
Sacrifices are temporary set by side.
We need to understand that the error is to substitute the sacrifices with Yeshua as it was in the First century when the Temple was considered greater than Yeshua:
Obedience and Sacrifice (FFZO)
"What gift can you get for Elohim who already has everything? Does God desire sacrifice? The book of Leviticus opens with a gift registry that offers a few suggestions.

What gift can you get for the Almighty? It's hard to shop for a God who has everything. The Hebrew word for sacrifice, korban, could be translated as “something brought near,” or to put it another way, it could be translated as “gift.” The Israelites were to view the sacrifices as gifts that they could bring to Elohim.

He shall lay his hand on the head of the burnt offering, that it may be accepted for him to make atonement on his behalf. (Leviticus 1:4)
In Romans 12:1, Paul urges us to present our bodies as a “living and holy sacrifice, acceptable to Elohim.” What does this mean in practical terms? Is Paul asking us to build altars and literally sacrifice ourselves upon them? Of course not. Paul is using the sacrificial language as an illustration for obedience. He is urging us to set aside our stubborn wills, our wayward flesh and our self-centered egos and force them to submit to the commandments of Elohim. When we set aside our own personal desires and inclinations for the sake of obeying Elohim, we are sacrificing ourselves for the sake of heaven. Instead of offering a bull, a goat or a lamb to Elohim as a gift, we are offering ourselves. This is why the prophet Samuel declared that obedience is better than sacrifice:

Has Yehovah as much delight in burnt offerings and sacrifices as in obeying the voice of Yehovah? Behold, to obey is better than sacrifice, and to heed than the fat of rams. (1 Samuel 15:22)
Through the prophet Hosea, Yehovah declared, “I delight in loyalty rather than sacrifice and in the knowledge of Elohim rather than burnt offerings” (Hosea 6:6). Yeshua was fond of quoting this verse to prove that God was more concerned with ethical behavior than perfunctory ritual obedience. This is an important principle for all religious people. Regardless of one’s religion, it is always easier to attend to ritual concerns than to live godly lives. The writer of the book of Hebrews says, “Do not neglect doing good and sharing, for with such sacrifices Elohim is pleased” (Hebrews 13:16).

In today’s world there is no Tabernacle or Temple in which a person might offer a sacrifice. If we desire to give Elohim a gift today, what can we give Him? We can give no better gift than our own humble submission to His will. We can give Him the simple sacrifice of grateful obedience." 
Mat 12:6 But G1161  I say G3004  unto you, G5213  That G3754  in this place G5602  is G2076  one greater G3187 
than the G3588  temple. G2411  

Let us now return to the Parasha and see what is embedded behind the sacrifices!
In the first five chapters from Vayiqra we see the different sacrifices and offerings required in order to restore the relationship between the children of Israel and Elohim.
1:11………on the north side of the altar………..the priest shall sprinkle the blood on the altar all around.
If we refuse as some are doing, to go into the “Pardes” interpretation and claim only the literal text, we cannot see the greatness and wisdom of Elohim. Everything is behind the letter, pointing to what Yehoshua will do centuries later.
The north side pictures the place of Judgment:
Jer 1:14 And הוהי said to me, “Out of the north evil is set loose on all the inhabitants of the
land. 
Jer 1:15 “For look, I am calling all the clans of the reigns of the north,” declares הוהי. “And they shall come and each one set his throne at the entrance of the gates of Yerushalayim, against all its walls all around, and against all the cities of Yehuḏah. 
Jer 1:16 “And I shall pronounce My judgments against them concerning all their evil,
because they have forsaken Me, burned incense to other mighty ones, and bowed themselves to the works of their own hands. 
Jer 6:1 “O children of Binyamin, gather yourselves to flee out of the midst of Yerushalayim!
Blow the ram’s horn in Teqowa, and set up a signal-fire in Bĕyth Hakkerem, for evil has been seen from the north, and great destruction.
Eze 9:2 And look, six men came from the direction of the upper gate, which faces north, each with his battle-axe in his hand. And one man in their midst was clothed with linen and had a writer’s ink-horn at his side. And they came in and stood beside the bronze altar. 
Eze 9:5 and to the others He said in my hearing, “Pass on into the city after him and smite, do not let your eye pardon nor spare. 
Eze 9:6 “Slay to destruction old, young men, maidens and children and women, but do not come near anyone upon whom is the mark, and begin at My set-apart place.” So they began with the elders who were in front of the House.
In the study of the “tree of life” the north correspond to “Gewurah” the side of strictness and judgment the place we found HaSatan, opposite to “chesed”, mercy the place we see Abraham.
This is why the blood shall be poured out to the altar to make atonement “all around” that is to point to the all earth, the four corners of the altar pointing to the four corners of the earth, where centuries later the children of Israel and the children of Yehuda will be scattered.
The blood, it is to make atonement:
Lev 17:11 ‘For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your lives, for it is the blood that makes atonement for the life.’
This is why it is forbidden to eat blood. This requirement is still valid today and a perquisite for those turning back to the Torah:
Act 15:14 “Shimʽon has declared how Elohim first visited the gentiles to take out of them a people for His Name.
Act 15:19 “Therefore I judge that we should not trouble those from among the gentiles who are turning to Elohim, 
Act 15:20 but that we write to them to abstain from the defilements of idols, and from whoring, and from what is strangled, and from blood. 1  Footnote:  1 See v.29.
Act 15:29 that you abstain from what is offered to idols, and blood, and what is strangled, and whoring. 1  If you keep yourselves from these, you shall do well. Be strong! Footnote:
1 See v. 20.
Blood is not limited to eating blood, but this will be explained in another “midrash”
The blood is directly connected to Messiah Yehoshua and his atoning work. It is revealed for the first time in Abraham’ sacrifice of Itzak when the messenger told him to take the goat in
the place of his son! 
1:13………. the entrails and the legs he washes with water………. and burn it on the altar…….
offering made by fire, a sweet fragrance to.הוהי  
Sacrifices have a deep mystical aspect which cannot easily been understood. Nowadays entrails are most of the time disgusting to most of the people. It had to be washed with the legs and brought as an offering by fire. The result of it was a sweet fragrance to Yehowah!
The sacrifices were to be burn and the odor produced was a sweet smell to Yehowah! We will see also that the fat from animals cannot be eaten and was also to be burn as a sweet smell unto Yehowah!
  4
First the offering by fire is connected to “judgment” as we have seen that fire and judgment walk together. 
Can you imagine today when fire is seen in countries, either brought by volcanoes or by lightning or what they called “accident” and destroy all around.
Here in the sacrifices fire was the medium use to restore the relationship between the one who sinned and Yehowah. The final act of the sacrifice was the purification or atonement accomplished by the act of destruction by fire! It is amazing to me and it seems that sin itself was completely “annihilated through the fire and after that restoration was accomplished, but we know from the scriptures that sin under the first covenant was only covered as pertaining the conscience (Hebrew 10:2)
This offering was performed by the priest, and not by the one who had sin against Yehowah, this is another important point as we are going to see later.
Today if you look in the Catholic Church, you will see the parallel, how sins are also brought to the “priest” by confession, and so hold the people into bondage, depending on the priest and no more on the atoning work of Yehoshua messiah. The Roman Catholic Church brings people into their dependency, thus putting Yehoshuah’s work to naught! 
The answer to this great mystical revelation is given us in the Haftorah today:
Heb 10:19 So, brothers, having boldness ( read liberty) to enter into the Set-apart Place by the blood of עשוהי
Heb 10:20 by a new and living way which He instituted for us, through the veil, that is, His flesh, 
Heb 10:21 and having a High Priest over the House of Elohim, 
Heb 10:22 let us draw near with a true heart in completeness of belief, having our hearts sprinkled from a wicked conscience and our bodies washed with clean water. 
Heb 10:23 Let us hold fast the confession of our expectation without yielding, for He who promised is trustworthy. 
If we accept the doctrine of the Roman Catholic Church or depend on the priest we deny what Yehoshua has done for us.
The book of Hebrew many scholars believe that it was written by Shaul, see clearly that the first covenant, the Tanahk was pointing to the renewed covenant, the Brit Chadasha, through Yehoshua Messiah.
Verse 22 we see how the bodies are washed with clean water, which recall the cleansing of the sacrificed animals who were washed before been burned to bring a sweet smell to Yehowah. Believers today are washed when they received the Word of Elohim, the Torah (Eph. 5:26)
The animals were clean animals according to Vayiqra 11. Only the priests were allowed to bring the sacrifice, this is a non negligible point, because the people were not accepted on their own they had need of an intercessor, the priest.
Today the work has been finished and as it is written, and we can enter before Yehowah’s throne through Yehoshua’ sacrifice by faith, without a priest to offer a sacrifice on our behalf.
We have been made priest unto Yehowah through Messiah Yehoshua our high priest:
1Pe 2:9 But you are a chosen race, a royal priesthood, a set-apart nation, a people for a possession, that you should proclaim the praises of Him who called you out of darkness into His marvelous light, 
Since the Temple has been destroyed as we have seen before, today’s sacrifices are the sacrifice of praise through Messiah Yehoshua:
Heb 13:15 Through Him then, let us continually offer up a slaughter offering of praise to Elohim, that is, the fruit of our lips, 1  giving thanks to His Name. Footnote:  1 Or “bulls of our lips” - See Hosh. 14:2.
Heb 13:16 and do not forget to do good,  and to share, for with such slaughter offerings Elohim is well pleased.
Hos 14:2 Take words with you, and return to הוהי. Say to Him, “Take away all crookedness, and accept what is good, and we render the bulls of our lips 1 . Footnote:  1 Heb. 13:15 - bulls,
referring to offerings
1:14-17…………if the burnt offering……..is of birds……turtledoves or young pigeons,throw it beside the altar on the east side, into the place for ashes. 
Again we have here a high mystical offering. First of all the turtledove and pigeon: The
Hebrew word is for turtledove, Strong’s #H8449 רותּ tôr tore, tore
Probably the same as H8447; a ring dove, often (figuratively) as a term of endearment: -
(turtle) dove.
Birds: Strong’s#H5775 ףוע ôph ofe
From H5774; a bird (as covered with feathers, or rather as covering with wings), often
collective: - bird, that flieth, flying, fowl.
H5774 ûph oof
A primitive root; to cover (with wings or obscurity); hence (as denominative from H5775) to
fly; also (by implication of dimness) to faint (from the darkness of swooning): - brandish, be
(wax) faint, flee away, fly (away - ), X set, shine forth, weary.
The root from the word “to cover”: You will say what can we see in the root of this word?
Remember first that in the time of the Tabernacle sin were not removed but covered!
The birds were not cut in parts as we can see in the sacrifice ordered by Yehowah to Abraham:
Gen 15:8 And he said, “Master הוהי, whereby do I know that I possess it?” 
Gen 15:9 And He said to him, “Bring Me a three-year-old heifer, and a three-year-old female goat, and a three-year-old ram, and a turtledove, and a young pigeon.” 
Gen 15:10 And he took all these to Him and cut them in the middle, and placed each half opposite the other, but he did not cut the birds
You may ask why the birds were not to be divided. The answer is not obvious and I was pondering about this fact many years. Today I see this offering directly connected to  Yehoshua and the Ruach HaQodesh pictured by the dove, I may be wrong, but this is the
close picture I got to the fact that the dove and pigeon were not to be divided, as the Ruach HaQodesh and Yehowah are One and cannot be divided!
More is to be said that this “burnt offering” is called in Hebrew Strong’s #H5930 .    הלוע .
‛ôlâh o-law', o-law'
Feminine active participle of H5927; a step or (collectively stairs, as ascending); usually a holocaust (as going up in smoke): - ascent, burnt offering (sacrifice), go up to. See also
H5766. 
H5927 ‛âlâh aw-law'
A primitive root; to ascend, intransitively (be high) or active (mount); used in a great variety of senses, primary and secondary, literally and figuratively: - arise (up). (cause to) ascend up,
at once, break [the day] (up), bring (up), (cause to) burn, carry up, ………..

Who is he that is ascended to the Father is it not Yehoshua, our master who when he went to the Father sent the Ruach HaQodesh?
Joh 16:7 “But I say the truth to you. It is better for you that I go away, for if I do not go away, the Helper shall not come to you at all, but if I go, I shall send Him to you. 

Let us see more concerning the dove and pigeon:
Gen 8:20 And Noaḥ built an altar to הוהי, and took of every clean beast and of every clean
bird, and offered burnt offerings on the altar. 
Gen 8:21 And הוהי smelled a soothing fragrance, and הוהי said in His heart, “Never again
shall I curse the ground because of man, although the inclination of man’s heart is evil
from his youth, and never again smite all living creatures, as I have done, 
Here again we found Noach bring an “olah” an offering to ascend before Yehowah.
Itzakq was also to be an “Olah”, burnt offering to Yehowah:
Gen 22:2 And He said, “Take your son, now, your only son Yitsḥaq, whom you love, and go
to the land of Moriyah, and offer him there as a burnt offering on one of the mountains which
I command you.”
“Olah” were offering made by fire, animals or birds.
In the case of the pigeon and the turtledove, that particularity was that they were not to be
divided, as the Ruach HaQodesh cannot be divided:
Mat 3:16 And having been immersed, עשוהי went up immediately from the water, and see, the heavens were opened, and He saw the Spirit of Elohim descending like a dove and coming upon Him,
Is the Ruach HaQodesh connected with sin?
Joh 16:8 “And having come, He (Ruach HaQodesh) shall reprove 1  the world concerning sin, 2  and concerning righteousness, and concerning judgment – Footnotes:  1 Or confute
or prove wrong.  2 2 Chr. 24:20, Neh. 9:30, Ezek. 36:27, Mic. 3:8, Acts 28:25-27.


Lev 1:1 and הוהי called to Mosheh, and spoke to him from the Tent of Meeting, saying, ... 
Lev 1:17 ‘And he shall split it at its wings, but not sever it. And the priest shall burn it on the
altar, on the wood that is on the fire. It is a burnt offering, an offering made by fire, a
sweet fragrance to הוהי
Chapter 2.
We have more sacrifice, please do not forget that in the Torah there were no chapter and verse, in the original as the Torah is originally written on scrolls.

Salt of the Covenant (FFZO)
Every Friday night at the Sabbath table, we salt the Sabbath bread as a remembrance of the Temple's ritual of salting the sacrifices. What does the salt symbolize?

When discussing the levitical sacrifices, the Torah says, “all your offerings you shall offer salt” (Leviticus 2:13). The priesthood kept a pile of salt near the altar for this purpose. Unlike so many other rituals and ceremonial commandments, in this instance, the Torah explains the meaning of the symbolism, defining it as a covenant symbol: “the salt of the covenant of your Elohim.”

The Torah coupled the commandment to salt the offerings along with the prohibition on leaven. Both rules helped avoid corruption and helped keep the holy things in an imperishable state. People in the ancient world used salt primarily as a preservative. In the days before chemical additives and refrigeration, heavy salting was the best means of preserving meat. Because the ancient world considered salt as a preservative, salt came to represent a state of permanence. The term “covenant of salt” indicates a covenant of perpetual obligation—an everlasting covenant relationship. Two other biblical passages refer to “salt covenants,” and both of the passages describe the salt covenant as everlasting and eternal:

A salt covenant with the Aaronic Priesthood: It is an everlasting covenant of salt before Yehovah to you and your descendants with you. (Numbers 18:19)
A salt covenant with the house of David: Do you not know that Yehovah Elohim of Israel gave the rule over Israel forever to David and his sons by a covenant of salt? (2 Chronicles 13:5)
The commandment to salt the sacrifices as a symbol of the salt covenant provides us with a key for unlocking the mystery of much of the sacrificial system. It provides a basis for interpreting the sacrifices as covenantal gestures. Salting of the offerings symbolizes the eternal nature of Elohim’s covenant with Israel. If so, the offerings themselves must represent various aspects of that same covenant. Each korban and each function of worship within the Tabernacle will symbolize some characteristic of the covenant between Elohim and Israel. In this sense, we can interpret the sacrificial services as dramatizations of the Elohim’s covenant relationship with His people.

Traditional Jewish teaching says that every home is as a small temple. The table within the home corresponds to the altar. On every Sabbath and festival, we place bread and wine before the LORD on the table. We pronounce blessings over the cup and share the wine. We pronounce a blessing over the bread, salt it, break it, and share it. These simple covenant rites have survived over 3,000 years. By partaking in the cup and the bread on Sabbath and the festivals, we reenact a covenant remembrance that originated on the altar. We eat from the table of Yehovah.

The grain offering is called “qorban” or “minchah” in Hebrew. Once again Yehowah has messiah in mind when speaking to Moshe: the fine flour representing the purity of Yehoshua,
the oil which is the unction of the Ruach HaQodesh and frankincense, which is the sweet flavour of Yehoshua’s life before the Father.
This sacrifice is in remembrance and is also to be burnt on the altar.
Verse 3…the rest of the grain ………is for Aharon and his sons…….
Aharon and his sons were priest, can you see the connection, do you remember what Yehoshua spoke to the people in Jerusalem on the great last day?
Joh 6:56 “He who eats My flesh and drinks My blood stays in Me, and I in him. 
Joh 6:57 “As the living Father sent Me, and I live because of the Father, so he who feeds on Me shall live because of Me. 
The bread is always connected to Yehoshua and when Aharon and his sons take part in the “minchah” it foreshadowed what will be with Messiah Yehoshua and his disciples.
This cake had to be made without leaven, has our Master was without leaven all his life on earth.
The first offering verse 1, is “qorban”, this is the offering to which Yehoshua refers in:
Mar 7:11 “But you say, ‘If a man says to his father or mother, “Whatever profit you might have received from me, is Qorban (that is, a gift),” ’

The second offering verse 7-11, is “minchah”, fine flour with oil, and shall not have leaven and honey add to it. Honey has it has been explained by Nehemiah Gordon is considered as an
agent to bring the dough made with the flour to raise and to be leavened, and therefore were no more acceptable before Yehowah.
Today (2012) I have discovered the importance of the "fine flour" which is in Hebrew the word "solet" and point directly to the wheat harvest, thus pointing to Mashiach be the First Fruit and the believers the "good seed" of the parable in Matt. 13. (see the midrash on "Counting the Omer".
Verse 13……and season with salt every offering of your grain offering (mincha), and do not allow the salt of the covenant of your Elohim to be lacking from your grain offering.
Covenants were sealed with salt. Even nowadays you can see some tribes in the desert making business with salt it is their money to exchange against other goods. What does this mean: the salt of the covenant shall not be lacking from you “minchah”?
Mar 9:49 “For everyone shall be seasoned with fire and every offering shall be seasoned
with salt. 
Mar 9:50 “Salt is good, but if the salt becomes tasteless, how shall you season it? Have salt
in yourselves, and be at peace among one another.” 
What does Yehoshua was saying to his disciples, are we not to be sacrifice with sweet odour
unto Yehowah?
Rom 12:1 I beseech G3870  you G5209  therefore, G3767  brethren, G80  by G1223  the G3588  mercies G3628  of
Elohim  that ye present G3936  your G5216  bodies G4983  a living G2198  sacrifice, G2378  holy, G40 
acceptable G2101  unto Elohim, G2316  which is your G5216  reasonable G3050  service. G2999 
Eph 5:2 And walk in love, as Messiah also has loved us, and gave Himself for us, a gift and
an offering to Elohim for a sweet-smelling fragrance
 Lev 2:1 ‘and when anyone brings a grain offering to הוהי, his offering is to be of fine flour...
Lev 2:16 ‘And the priest shall burn the remembrance portion, from its crushed grain and from
its oil, with all the frankincense, an offering made by fire to הוהי
Chapter 3.
Now the “qorban” is a peace offering.
Once again we see how this offering point to Yehoshua: “perfect one” or blameless. The one bringing the “qorban” of peace shall lay his hands on the head of the offering and slaughter it at the “door of the Tabernacle”, afterward it is Aharon and his sons who will sprinkle the blood. The children of Israel didn’t have access to the altar.
3-5. The fat is to be burnt on the altar, a sweet fragrance to Yehowah!
4……the appendage on the liver which he removes with the kidneys.  Here again we should see something interesting, you have surely read this verse from the prophet Yrmeyahu:
Jer 17:10 “I, הוהי, search the heart, I try the kidneys, and give every man according to his ways, according to the fruit of his deeds.
In Hebrew thought the “kidneys” are the center of the mind, that is the inner self.
 7-17. A lamb or a goat, the all fat must be remove and been burnt on the altar as a sweet fragrance to Yehowah.
The fat was burnt as explained by Keil and Delitzsch after having been brought to the priest who laid it upon the fire already burning so that the fat “evaporate” and the sweet fragrance went up to Elohim.
The chapter finish with verse 17:…. you do not eat any fat or any blood.’ ” 
We know that as concerning the blood it is because “life is in the blood”, and how it is with the fat, that is forbidden to eat?
May be it is the picture of the coming prayers of the saints, sweet savor unto Elohim!
 Lev 3:1  ‘And if that which he presents is a peace offering, if he is bringing it of the herd, .... 
Lev 3:17 ‘An everlasting law throughout your generations in all your dwellings: you do not
eat any fat or any blood.’ ” 
Chapter 4.
Sins by mistake against any commands of Yehowah!
The King James translates as “through ignorance”. Strong give us following definition:
Strong’s#H7684 הגגשׁ sh e gâgâh sheg-aw-gaw'
From H7683; a mistake or inadvertent transgression: - error, ignorance, at unawares,
unwittingly.
H7683shâgag shaw-gag'
A primitive root; to stray, that is, (figuratively) sin (with more or less apology): -  X also for
that, deceived, err, go astray, sin ignorantly.
We remember what Yochanan say: “sin is the transgression of the Torah” (Yochan:3:4) and
what does he also say:
1Jn 2:1 My little children, I write this to you, so that you do not sin. And if anyone sins, we have an Intercessor with the Father, עשוהי Messiah, a righteous One.
The concept of sin is often misunderstood and here we should see that what is done by ignorance was atoned by the blood of a young bull sprinkle before the veil of the Set Apart place. Like the other offering the fat and the kidney must be removed and burnt to Yehowah.
Concerning the skin, the entrails, the legs verses 11-12, they shall be brought outside the camp in a clean place and been burnt on fire wood.
Outside the camp, that is outside the presence of Elohim! Now let us see if we can perceive what the meaning is of, skin, entrails, legs, dung. Here again we found the natual for the spiritual.
Shaul says: “flesh and blood cannot inherit the Kingdom of Elohim” (1 st  Corint. 15:50). Is not the skin also a “tent” or dwelling place for the soul (nephesh) of animals, are not entrails and legs part of blood and flesh? All these pointing to the carnal nature which must be destroyed before the new nature come!
The Flesh cannot please Elohim, therefore was to be burnt outside the camp, which is outside Elohim’s presence.
Heb 13:11 for the bodies of those beasts whose blood is brought into the Set-apart Place by the high priest for sin, are burned outside the camp. 
Heb 13:12 and so עשוהי also suffered outside the gate, to set apart the people with His own blood. 
Heb 13:13 Let us, then, go to Him outside the camp, bearing His reproach.
Can you see the connection? Halleluyah!
Chapter 4
Lev 4:1 and הוהי spoke to Mosheh, saying...
Lev 4:35 ‘Then he removes all its fat, as the fat of the lamb is removed from the slaughtering of the peace offering. And the priest shall burn it on the altar, according to the offerings made by fire to הוהי. So the priest shall make atonement for his sin that he has sinned, and it shall be forgiven him. 

Chapter 5.
Sins of the hearing the voice of swearing and his witness, or has seen, or has known and does
not reveal……………..touches any unclean matter of a carcass, or unclean creeping creatures,…….or he touches uncleanness of man……..he shall be guilty…..or speking rashly with his lips to do evil or good………. he shall confess that in which he has
sinned, 
Now we see tha confession of sin must be done 
Strong’s #H3034 הדי yâdâh yaw-daw'
A primitive root; used only as denominative from H3027; literally to use (that is, hold out) the hand; physically to throw (a stone, an arrow) at or away; especially to revere or worship
(with extended hands); intensively to bemoan (by wringing the hands): - cast (out), (make) confess (-ion), praise, shoot, (give) thank (-ful, -s, -sgiving).
Is it what the Catholic Priest says the people should “confess” to the priest?
1Jn 1:9 If we confess our sins, He (Yehowah) is trustworthy and righteous to forgive us the
sins and cleanse us from all unrighteousness.
The concept here is different, we don’t go to a priest but to Yehowah through the atonement blood of Yehoshua and ask for forgiveness. No man can forgive sin to another, but we can
confess our sin to one another:
Jas 5:16 Confess your trespasses to one another, and pray for one another, so that you are healed
That’s not sometime so easy to come to a brother or a sister and confess our trespasses (transgression of the Torah), but it brings healing!
Let us see why Ya’acov was speaking of “trespasses”:
Lev 5:15 “When a being commits a trespass, and has sinned by mistake against the set-apart matters of הוהי, then he shall bring to הוהי as his guilt offering a ram, a perfect one, from the
flock, with your valuation in sheqels of silver according to the sheqel of the set-apart place, as a guilt offering. 
Trespass: Strong’s #H4604 לעמ ma‛al mah'-al
From H4608; treachery, that is, sin: - falsehood, grievously, sore, transgression, trespass, X very.
Trespasses in the Greek text for Ya’acov:
Strong’s #G3900 paraptōma par-ap'-to-mah
From G3895; a side slip (lapse or deviation), that is, (unintentional) error or (wilful) transgression: - fall, fault, offence, sin, trespass.
We can see that Ya’acov is speaking according to the Torah.
I want to add some explanation I read from Keil and Delitzsch which bring more light in some
verses:
Lev 5:14-19  
(Ch. 5:14-6:7)
  13
(Note: In the original the division of verses in the Hebrew text is followed; but we have thought it better to keep to the arrangement adopted in our English version. - Tr.)
The Trespass-Offerings. - These were presented for special sins, by which a person had contracted guilt, and therefore they are not included in the general festal sacrifices. Three kinds of offences are mentioned in this section as requiring trespass-offerings. The first
is, “if a soul commit a breach of trust, and sin in going wrong in the holy gifts of Jehovah.”
לַעָמ, lit., to cover, hence ליִעְמ the cloak, over-coat, signifies to act secretly, unfaithfully, especially against Jehovah, either by falling away from Him into idolatry, by which the fitting honour was withheld from Jehovah (Lev_26:40; Deu_32:51; Jos_22:16), or by infringing upon His rights, abstracting something that rightfully belonged to Him. Thus in
Jos_7:1; Jos_22:20, it is applied to fraud in relation to that which had been put under the ban; and in Num_5:12, Num_5:27,it is also applied to a married woman's unfaithfulness to her husband: so that sin was called לַעַמ, when regarded as a violation of existing rights. “The holy things of Jehovah” were the holy gifts, sacrifices, first-fruits, tithes, etc., which were
to be offered to Jehovah, and were assigned by Him to the priests for their revenue (see Lev_21:22). אָטָח with ןִמ is constructio praegnans: to sin in anything by taking away from
yehovah that which belonged to Him. הָגָגְׁשִּב, in error (see Lev_4:2): i.e., in a forgetful or negligent way. Whoever sinned in this way was to offer to YHWH as his guilt (see Lev_5:6) a ram from the flock without blemish for a trespass-offering (lit., guilt-offering), according to
the estimate of Moses, whose place was afterwards taken by the officiating priest (Lev_27:12;
Num_18:16). םיִלָקְׁש ףֶסֶּכ “money of shekels,” i.e, several shekels in amount, which Abenezra and others have explained, no doubt correctly, as meaning that the ram was to be worth more
than one shekel, two shekels at least. The expression is probably kept indefinite, for the purpose of leaving some margin for the valuation, so that there might be a certain proportion
between the value of the ram and the magnitude of the trespass committed (see Oehler ut sup.
p. 645). “In the holy shekel:” see Exo_30:13. At the same time, the culprit (guilty person) was to make compensation for the fraud committed in the holy thing, and add a fifth (of the value) over, as in the case of the redemption of the first-born, of the vegetable tithe, or of what had been vowed to God (Lev_27:27, Lev_27:31, and Lev_27:13, Lev_27:15, Lev_27:19). The ceremony to be observed in the offering of the ram is described in Lev_7:1.
It was the same as that of the sin-offerings, whose blood was not brought into the holy place, except with regard to the sprinkling of the blood, and in this the trespass-offering resembled the burnt-offerings and peace-offerings.
The second case (Lev_5:17-19), from its very position between the other two, which both refer to the violation of rights, must belong to the same category; although the sin is
introduced with the formula used in Lev_4:27 in connection with those sins which were to be expiated by a sin-offering. But the violation of right can only have consisted in an invasion
of Jehovah's rights with regard to Israel, and not, as Knobel supposes, in an invasion of the rights of private Israelites, as distinguished from the priests; an antithesis of which there is not
the slightest indication. This is evident from the fact, that the case before us is linked on to the previous one without anything intervening; whereas the next case, which treats of the violation of the rights of a neighbour, is separated by a special introductory formula. The expression, “and wist it not,” refers to ignorance of the sin, and not of the divine commands; as may be clearly seen from Lev_5:18 : “the priest shall make an atonement for him concerning his error, which he committed without knowing it.” The trespass-offering was the same as in the former case, and was also to be valued by the priest; but no compensation is mentioned, probably because the violation of right, which consisted in the transgression of one of the commands of God, was of such a kind as not to allow of material compensation.
The third case (Lev_6:1-7) is distinguished from the other two by a new introductory formula. The sin and unfaithfulness to Jehovah are manifested in this case in a violation 14of the rights of a neighbour. “If a man deny to his neighbour (שֵׁחִּכ with a double ב obj., to deny a thing to a person) a pikkadon (i.e., a deposit, a thing entrusted to him to keep,
Gen_41:36), or דָי תֶמוּשְּׂת, “a thing placed in his hand” (handed over to him as a pledge) “or
לֵזָּג, a thing robbed” (i.e., the property of a neighbour unjustly appropriated, whether a well, a field, or cattle, Gen_21:25; Mic_2:2; Job_24:2), “or if he have oppressed his neighbour” (i.e., forced something from him or withheld it unjustly, Lev_19:13; Deu_24:14;
Jos_12:8; Mal_3:5), “or have found a lost thing and denies it, and thereby swears to his lie” (i.e., rests his oath upon a lie), “on account of one of all that a man is accustomed to do to sin
therewith:” the false swearing here refers not merely to a denial of what is found, but to all the crimes mentioned, which originated in avarice and selfishness, but through the false swearing became frauds against Yehovah, adding guilt towards God to the injustice done to the neighbour, and requiring, therefore, not only that a material restitution should be made to the neighbour, but that compensation should be made to God as well. Whatever had been robbed, or taken by force, or entrusted or found, and anything about which a man had sworn falsely (Lev_6:4, Lev_6:5), was to be restored “according to its sum” (cf. Exo_30:12; Num_1:2, etc.), i.e., in its full value; beside which, he was to “add its fifths” (on
the plural, see Ges. §87, 2; Ew. §186 e), i.e., in every one of the things abstracted or withheld unjustly the fifth part of the value was to be added to the full amount (as in Lev_5:16). “To him to whom it (belongs), shall he give it”    ָמְׁשאַ      וֹת      םוֹיְּב: in the day when he makes atonement for his trespass, i.e., offers his trespass-offering. The trespass (guilt) against Yehovah was to be taken away by the trespass-offering according to the valuation of the priest,
as in Lev_5:15, Lev_5:16, and Lev_5:18, that he might receive expiation and forgiveness on account of what he had done.
If now, in order to obtain a clear view of the much canvassed difference between the sin-offerings and trespass-offerings, 
(Note: For the different views, see Bähr's Symbolik; Winer's bibl. R. W.; Kurtz on Sacrificial Worship; Riehm, theol. Stud. und Krit. 1854, pp. 93ff.; Rinck, id. 1855, p. 369; Oehler in
Herzog's Cycl.) we look at once at the other cases, for which trespass-offerings were commanded in the law; we find in Num_5:5-8 not only a trespass against Jehovah, but an unjust withdrawal of the property of a neighbour, clearly mentioned as a crime, for which material compensation was to be made with the addition of a fifth of its value, just as in Lev_5:2-7
of the present chapter. So also the guilt of a man who had lain with the slave of another (Lev_19:20-22) did not come into the ordinary category of adultery, but into that of an unjust invasion of the domain of another's property; though in this case, as the crime could not be estimated in money, instead of material compensation being made, a civil punishment (viz., bodily scourging) was to be inflicted; and for the same reason nothing is said about the valuation of the sacrificial ram. Lastly, in the trespass-offerings for the cleansing of a leper (Lev_14:12.), or of a Nazarite who had been defiled by a corpse (Num_6:12), it is true we cannot show in what definite way the rights of Jehovah were violated (see the explanation of these passages), but the sacrifices themselves served to procure the restoration of the persons in question to certain covenant rights which they had lost; so that even here the trespass-
offering, for which moreover only a male sheep was demanded, was to be regarded as a compensation or equivalent for the rights to be restored. From all these cases it is perfectly evident, that the idea of satisfaction for a right, which had been violated but was about to be restored or recovered, lay at the foundation of the trespass-offering,  (Note: Even in the case of the trespass-offering, which those who had taken heathen wives offered at Ezra's instigation (Ezr_10:18.), it had reference to a trespass (cf. vv. 2 and 10), an
act of unfaithfulness to Jehovah, which demanded satisfaction.

  15
Lev 5:1  ‘And when a being sins in that he has heard the voice of swearing, and is a witness, or has seen, or has known, but does not reveal it, he shall bear his crookedness...
Lev 5:18 “Then he shall bring to the priest a ram, a perfect one, from the flock, with your valuation, as a guilt offering. And the priest shall make atonement for his mistake he committed unintentionally, though he did not know it, and it shall be forgiven him – 
Lev 5:19 it is a guilt offering, he was truly guilty before הוהי.” 

Haftorah: 1st Shmu’el 15 :1-34, Yesha’yahu 43 :21 44 :23,
Hebrew 10 :1-18
The Haftorah reflect what is the consequences of obeying without understanding in eth life of Saul.
Saul was the first king chosen of Elohim to lead His people, I messed up mightily by following his own way. Yehowah sent the prophet Shmu’el to help him. Shmu’el was well know and his notoriety was also well know, so that Saul had only to do what Shmu’el told him. 
The Famous sentence is known until today: “to obey is better than an offering, to heed is better than the fat of rams., For rebellion is as the sin of divination, and stubbornness is as wickedness and idolatry. Because you have rejected the word of הוהי, He also does
reject you as sovereign.” 
Saul was looking at his position and listen more to the people than to Elohim, we can compare with Kefa in the time he was confronted with the rulers, elders, and scribes of Jerusalem:
Act 4:18 And they called them and commanded them not to speak at all nor to teach in the Name of עשוהי
Act 4:19 But Kĕpha and Yoḥanan answering them, said, “Whether it is right in the sight of Elohim to listen to you more than to Elohim, you judge. 1  Footnote:  1 See 5:29.
Kefa was unlike Saul was not looking is own interest, he had nothing to win save to be with Messiah and to serve him.
Shmu’el finished the work commanded to Saul and killed the King of the Amalekites.

The Prophet Yesha’Yahu is also talking to the descendants of Ya’acov remind them of the Torah disobedience:
Isa 43:23 “You have not brought Me the sheep for your burnt offerings, nor have you esteemed Me with your slaughterings. I have not caused you to serve with grain offerings, nor wearied you with incense. 
Isa 43:24 “You have not bought Me sweet cane with silver, nor have you satisfied Me with the fat of your slaughterings. You have only burdened Me with your sins, you have wearied Me with your crookednesses. 
Verse 27….. Your first father sinned,
In spite of that Yesh’yahu recall the love of Yehowah for Ya’acov and make promise of hope:
Isa 44:1  “But now hear, O Yaʽaqoḇ My servant, and Yisra’ĕl whom I have chosen……… 

Isa 44:3 ‘For I pour water on the thirsty, and floods on the dry ground. I pour My Spirit on your seed, and My blessing on your offspring...
Return to Me, for I shall redeem you.” 
Isa 44:23 Sing, O heavens, for הוהי shall do it! Shout, O depths of the earth! Break forth into
singing, O mountains, forest, and every tree in it! For הוהי shall redeem Yaʽaqoḇ, and
make Himself clear in Yisra’ĕl. 
Israel as one and Yehuda and the House of Israel, have struggled to keep the Torah. The House of Israel has been scattered in the four corners of the earth, lost his identity until this time, that we begin to see some returning to the Torah in T’shuvah and truth.
  17
Yehuda has rejected Yehoshua, but in spite of that has always kept the Torah after the letter and therefore found himself in bondage.
The time will come soon when the words spoken by the prophets of old will come to pass and Yehuda and Ephraim will walk together as one nation (Yechezk’el 37).


1Sa 15:1  And Shemu’ĕl said to Sha’ul, “הוהי sent me to anoint you sovereign over His people, over Yisra’ĕl. And now, listen to the voice of the words of הוהי...
1Sa 15:34 And Shemu’ĕl went to Ramah, while Sha’ul went up to his house at Giḇʽah of Sha’ul. 


Isa 43:21 this people I have formed for Myself, let them relate My praise...
Isa 43:22 “But you have not called on Me, O Yaʽaqoḇ, for you have been weary of Me, O Yisra’ĕl... 
Isa 44:1  “But now hear, O Yaʽaqoḇ My servant, and Yisra’ĕl whom I have chosen. 
Isa 44:2 Thus said הוהי who made you and formed you from the womb, who helps you, ‘Do not fear, O Yaʽaqoḇ My servant, and Yeshurun 1 , whom I have chosen. Footnote:  1 A poetical title for Yisra’ĕl, meaning the Straight One or the Upright One. This poetical title
is also found in Dt. 32:15, 33:5 & 33:26.
Isa 44:3 ‘For I pour water on the thirsty, and floods on the dry ground. I pour My Spirit on your seed, and My blessing on your offspring...
Return to Me, for I shall redeem you.” 
Isa 44:23 Sing, O heavens, for הוהי shall do it! Shout, O depths of the earth! Break forth into singing, O mountains, forest, and every tree in it! For הוהי shall redeem Yaʽaqoḇ, and make Himself clear in Yisra’ĕl. 

Heb 10:1  For the Torah, having a shadow of the good matters to come, and not the image itself of the matters, was never able to make perfect those who draw near with the same slaughter offerings which they offer continually year by year...Heb 10:18 Now where there is forgiveness of these, there is no longer a slaughter offering for sin.  

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20 Parasha Tetzaveh - You shall command

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