20Parsha Tetzaveh Tu ordonneras
Sh'mot 27:20, 30:10
Yechezk'el 43: 10-27 1 er Shmuel 15: 1-34, Mattityahu 5: 14-16
Daniel ben Ya'acov Israël
J'encourage fortement tout le monde à lire chaque parasha
jusqu'à la fin, car plusieurs fois de belles pensées se trouvent à la fin pour la conclusion!
Le modèle pour construire le Mishkahn (Tabernacle) a été donné à Moshe dans le dernier parasha T'rumah (offre d'élévation). Si nous nous souvenons que le bâtiment a commencé de l'intérieur vers l'extérieur, désignant l'homme comme un Tabernacle vivant, le cœur a été le lieu où Elohim habite par Son Ruach (Esprit) , appelé la Place Most Qadosh (Saint de Saint) dans la Mishkahn.
Je répète pour ceux qui ne connaissent pas mon midrash, que l'étude de la Torah doit être abordée à quatre niveaux différents, si nous voulons voir et savoir ce que יהוה a préparé avant la création du monde pour ceux qui se donneront à étudier la Parole et ne suivront pas les doctrines des hommes.
Au début de notre marche (c'est-à-dire les Enfants d'Israël sortant de Mitzrayim (Egypte
1P 2: 5 Vous aussi, en tant que pierres vivantes, vous édifiez une maison spirituelle, un sacerdoce sacré, pour offrir des sacrifices spirituels, acceptables à YHWH par Yahushua le Messie.
Eph 2:19 maintenant donc vous n'êtes plus des étrangers et des étrangers, mais des compatriotes avec les saints et de la maison de YHWH;
Eph 2:20 et sont construits sur la fondation des apôtres et des prophètes, Yahushua le Messie lui-même étant la pierre angulaire principale;
Eph 2:21 dans lequel toute la construction convenablement encadrée croît en un temple saint à YHWH:
Eph 2:22 En qui vous aussi, vous êtes édifiés ensemble pour habiter Elohim par l'Esprit.
Jusqu'à aujourd'hui, de nombreux croyants du monde entier refusent de voir derrière le texte littéral (l'encre noire sur du papier blanc) et nient ainsi le pouvoir de la Parole. L'encre est comme un beau vêtement caché derrière la Ruach d' Elohim. Il en est de même lorsque nous nous regardons, nous voyons le Tabernacle (toute partie visible du corps) et le vêtement (vêtements) que nous approcherons de l'âme (invisible à l'œil) par le témoignage et les comportements de chacun de nous.
Je vais vous donner un exemple. Dans le Tabernacle, l'endroit où Elohim habitait était la Place Qadosh (Saint du Saint) et aucun homme des Enfants d'Israël sauf le Souverain Sacrificateur ne pouvait entrer dans la place, Yochanan, l'immersion dit :
Jean 1:18 Personne n'a jamais vu le Père à aucun moment ; le seul Fils engendré, qui était dans le sein du Père, il l'a déclaré.
Seul le Souverain Sacrificateur venait une fois par an en Présence d' Elohim dans lePlace Qadosh
Hébreux 9: 7 mais dans le second, le souverain sacrificateur était seul une fois par an , non sans sang, qu'il avait offert pour lui-même et pour les erreurs du peuple:
Hé 9: 8 le Saint-Esprit, ce qui signifie que le chemin vers le plus saint de tous n'était pas encore manifesté, alors que le premier tabernacle était encore debout: ……………………………
Hébreux 9:11 mais le Messie étant venu, grand prêtre des bonnes choses à venir , par un tabernacle plus grand et plus parfait, non fait de mains, c'est-à-dire non de cet édifice;
Hébreux 9:12 non plus par le sang des chèvres et des veaux, mais par son propre sang il entra une fois dans le lieu saint, ayant obtenu pour nous la rédemption éternelle.
Alors maintenant, approchons le texte d'aujourd'hui et demandons à notre Père céleste de comprendre et de savoir ce qu'il veut que nous sachions.
Encore une fois, nous avons une «Parsha» à aborder à différents niveaux. Le «P'shat» ou niveau littéral nous donnera l'instruction pour le service à יהוה.
Le «gazon» (mystère)
comme le «remez» (indice) et le «drash» (enseignement sous forme d'allégorie) pointera vers quelque chose de plus profond et nous amènera à découvrir ce que Elohim a intégré dans la Torah pour ceux qui cherchent (Matt. 7: 7).
Mat 7: 7 Demandez, et il vous sera donné; cherchez et vous trouverez; frappez, et l'on vous ouvrira:
Mat 7: 8 pour tous ceux qui demandent; et celui qui cherche trouve; et à celui qui la frappera sera ouvert.
Le Psaume 81.11-14 nous montre que les enfants de
Psa 81:11 mais mon peuple ne voulait pas écouter ma voix ; et Israël
Psa 81:12
Je les abandonnai donc à la convoitise de leur cœur, et ils marchèrent selon leurs propres conseils.
Psa 81:13 Oh que mon peuple m'ait écouté, et
Israël
Psa 81:14 J'aurais bientôt maîtrisé leurs ennemis et tourné ma main contre leurs adversaires.
De nombreux croyants ne sont toujours pas en mesure de voir derrière le texte brut, certains refusent même d'aller plus loin comme le «p'shat» , littéral et l'appellent «satanique»
pour voir ce qui n'est pas écrit dans le texte brut.
Joshua, Yochanan, Shaul, Kefa, Ya'acov parlaient et écrivaient au niveau «sod» (voir Yochan .6: 35,48, 51, 7: 37-38, 10: 7-9, 16, 14: 6, 15 : 1, Sha'ul in Rom.11; 25-27, 14: 1-3, 1 st
Corint.15: 23, 45, 49, Colossian 1: 9, 10, 11, 15, Eph.2: 11- 22, 1 er
Tessal.5: 4-5 Kefa dans 1 er Kefa 2: 9, 10, 1: 1, Ya'acov 1: 23-25, 2: 18-24, 25. ce ne sont que quelques exemples.
Le Parasha "T'rumah" a commencé la préparation de la Mishkahn et le modèle de la construction. Comme nous l'avons vu, «T'rumah» montre l'attitude de cœur de ceux qui participeront à la construction du Tabernacle.
Nous avons également vu que ce tabernacle est le modèle du futur Qahal (Assemblée) à יהושע Messie , «la tête et son corps».
Le Miskahn a
révélé une fois de plus le sens profond du salut pour ceux qui reviendront à יהוה, à travers le Messie יהושע.
Chaque fois que nous lisons «Messie»,
nous devons avoir à l'esprit que ce n'est pas son nom, mais le «titre» du «Choisi Un » , ou « Oint », celui choisi dans un but. Nous voyons donc יהושע le Messie comme «l'élu» ou יהושע «l'Oint».
La paracha d'aujourd'hui
nous amène au vêtement du Grand Prêtre et à ses fils, ainsi qu'à l'autel pour l'encens.
Nous irons verset par verset pour voir l'interprétation aux différents niveaux au fur et à mesure qu'ils nous seront expliqués.
Tout d'abord, nous voyons que le grand prêtre, Aharon à cette époque et ses enfants sont des descendants de Lévi , l'un des fils de Ya'acov par Leah . Ce sont ceux qui ont été choisis pour servir dans le Tabernacle.
Nous avons vu dans la construction que le tabernacle est un microcosme (copie d'un plus grand) du monde d'aujourd'hui. יהוה dévoilait son plan pour les générations futures (c'est-à-dire vous et moi)!
Comme beaucoup d'entre vous le savent, je ne suis pas un érudit en hébreu et donc, parfois, je ne peux pas voir ce que le texte hébreu révèle en grammaire ou en fonction des racines des mots. Malgré cela, j'ai lu et pris des informations de ceux qui connaissent et comprennent la structure de la langue hébraïque pour m'aider dans mes recherches, mais j'ai également expliqué que la note de l'Académie ou des universités ne fait pas de quelqu'un un adepte de יהושע:
Act 4:13 Or, quand ils virent l'audace de Kepha et de Jean, et qu'ils s'aperçurent qu'ils étaient des hommes ignorants et ignorants, ils s'émerveillèrent ; et ils prirent connaissance d'eux, qu'ils avaient été avec Yahushua.
Tout au long des années, j'ai trouvé de nombreux érudits bien formés en hébreu et en grec qui n'étaient pas capables de voir derrière «la lettre». Nous savons que la connaissance est bonne, mais rappelez-vous que c'est le יהוה Ruach HaQodesh (Set Apart Spirit) qui est le grand professeur. Ce n'est que dans le Messie que nous pouvons voir la fin depuis le début. La connaissance est bonne et est un bon outil dans l' apprentissage de la Torah , néanmoins beaucoup de ces grands érudits n'ont pas compris, juste parce qu'ils n'avaient pas le Ruach , restant ainsi dans la doctrine de l' Église !
Nous nous humilions avant יהוה et demander la connaissance de la révélation, selon ce qu'il veut que nous sachions en ce dernier jour.
J'ai vu des frères qui ont abandonné la lecture de la Torah , simplement parce qu'ils ne comprennent pas. J'en ai vu d'autres qui viennent de lire le P'shat ou le texte brut et ne peuvent pas suivre quand nous essayons de les apporter dans une révélation plus profonde, mais lisons-nous:
1P 2: 2 en tant que nouveau-nés , désire le lait pur de la Parole (Torah ) , afin que tu croisses par elle,
Les bébés grandissent en buvant du lait. Ici, le lait est la Torah au moment où Kefa écrit, il n'y a pas de «Nouveau Testament» (Brit Chadasha).
1Co 13:11 Quand j'étais enfant, je parlais comme un enfant; Je pensais comme un enfant, je raisonnais comme un enfant. Mais quand je suis devenu un homme, je me suis débarrassé des problèmes enfantins .
Nous revoyons le processus depuis l'enfance jusqu'à l'homme mûr!
Rom 12: 2 et ne vous conformez pas à ce monde, mais soyez transformés par le renouvellement de votre esprit , de sorte que vous prouviez ce qu'est le désir bon, agréable et parfait d'Elohim .
Encore une fois le processus de changement, transformé par le «renouvellement de notre esprit» qui est l'entrée de la Torah qui amènera ce processus de renouvellement dans notre vie, avec patience et persévérance, nous permettant de prouver ce qui est bon et bien agréable et parfait désir d'Elohim.
2Co 3:14 mais leurs esprits étaient endurcis (incrédulité) , car à ce jour, lorsque l'ancienne alliance est lue, ce même voile demeure, non levé, car dans le Messie il est enlevé.
2Co 3:15
mais jusqu'à ce jour, lorsque Mosheh est lu, un voile se trouve sur leur cœur .
2Co 3:16
et quand on se tourne vers le Maître, le voile est enlevé .
2Co 3:17 Maintenant, l' Éternel est l'Esprit, et où l'Esprit de יהוה est, il y a la liberté .
Dans ces versets de Kefa et Shaul, nous pouvons voir qu'un processus doit commencer en nous, afin de pouvoir comprendre. Ce processus ne commence que lorsque quelqu'un est dans le Messie
et que le voile est «enlevé». Le voile est enlevé par obéissance à la Torah en suivant יהושע volontiers, de tout notre cœur.
Actes 5:32 «Et nous sommes ses témoins de ces choses, et il en est de même de l'Esprit mis à part qu'Elohim a donné à ceux qui lui obéissent .
1Jn 2: 6 Celui qui dit qu'il demeure en lui doit aussi marcher, comme il a marché .
La Torah reste un mystère pour ceux qui sont «en dehors» de l'alliance et pour ceux de l'alliance qui «s'accrochent» au «lait» et ne font aucun effort pour apprendre.
Once I read this from Yochanan:
1Jn 2:20 and you have an
anointing from the Set-apart One, and you
know all.
Yochanan goes
on writing:
1Jn 2:26 I
have written this to you concerning those who lead you astray.
1Jn 2:27
but the anointing which you have received from Him stays in you, and you have no need that anyone should teach
you. But as the same anointing does teach you concerning all, and is true,
and is no falsehood, and even as it has taught you, you stay in Him.
Many years, was I asking myself why Yochanan wrote that believers do not
need somebody to teach us?
Part of the answer is in the “Gospel” he wrote:
Joh 16:13 “But when He comes, the Spirit of the Truth,
He shall guide you into all the truth.
For He shall not speak from Himself, but whatever He hears He shall speak, and
He shall announce to you what is to come.
Do we need somebody to teach us when we come to יהושע?
We read further from Luke:
Luk 10:39 and she(Martha) had a sister called Miryam, who also sat at the feet of יהושע and heard His word.
Act 22:3 “I(Shaul) am indeed a Yehuḏite, having been
born in Tarsos of Kilikia, but brought up in this city(Yerushalayim) at
the feet of Gamli’ĕl, having been instructed according to the exactness of
the Torah of our fathers, being ardent for Elohim, as you all are today,
We read in this two verses Martha and Sha’ul seating
at the feet from יהושע and Gamali’el, in order to learn.
It was tradition to have somebody to teach a student
until the time, he/she will be able to walk alone. It is still so today among the
“Yehudin” who have a “Master”, a “Rabbi”
who teach them, unfortunately not according to what יהושע taught, but mostly according to the “Talmud”, the “tradition of men”.
יהושע say that
when the Ruach of truth will come, he
will guide believers or “talmidin”
into all truth. This is not by “magic”, but as we read the Torah and the Brit Chadasha, the Ruach will teach us the deep revelation of יהוה and make all things plain.
Today talmidin
(disciples) learn “seating at the feet of יהושע through the “Ruach
HaQodesh”, in prayer, and reading.
This does not mean that we don’t need anybody to help
us. Humility will help us to accept teaching or instruction from others as we
are all members of one body.
Gal 1:11 and I make known to you, brothers, that the
Good News announced by me is not
according to man.
Gal 1:12 for I did not receive it from man, nor was I taught it, but through a
revelation of יהושע Messiah.
Sha’ul
write that he received revelation direct from יהושע.
Sha’ul
was a Torah scholar taught by Gamali’el;
he is known to have been a great scholar who was able to quote the Torah by
heart from the first to the last verse.
Gamaliēl
Thayer Definition:
Gamaliel = “my recompenser
is God”
1) A Pharisee and celebrated
doctor of the law, who gave prudent
worldly advice in the Sanhedrin respecting the treatment of the followers of
Yahushua of Nazareth
Therefore the explanation, that the Torah found “substance” in him to teach
him the truth and revelation concerning יהושע.
Today I never met somebody able to quote the Torah by
heart, nevertheless has we keep reading and studying the Torah, (Tanak and Brith Chadasha), The Ruach HaQodesh begin to unveil more and
more from the “mystery” (sod). After having received help from other, we become
more aware of spiritual things and delight in the Torah, to see that יהושע never
changed the Torah, rather made it
plain for all of those who seek the truth.
Rom 16:17 Now I call upon you, brothers, watch out for those who cause
divisions and stumbling, contrary to the
teaching which you learned, and turn away from them.
1Ti 4:6 If you present these matters to the brothers, you shall be a good servant of יהושע Messiah, being nourished in the words of belief and of the good teaching which you have
followed closely.
2Ti 3:16 All Scripture is breathed by Elohim and profitable for teaching (doctrine), for
reproof, for setting straight, for instruction in righteousness,
2Ti 3:17 that the man of Elohim might be fitted, equipped for
every good work.
At this time, the scripture referred to by Sha’ul, was the Torah, because the Brit
Chadasha will be compile many centuries later.
Now let us turn back to our Parasha for today and with an open mind see what we can learn and
start with the verses concerning the “Oil for the light”
Exo 27:20 “And you, you are to command the children of Yisra’ĕl
to bring you clear oil of pressed olives
for the light, to cause the lamp to burn continually.
Exo
27:21 “In the
Tent of Meeting, outside the veil which is before the Witness, Aharon and his
sons are to tend it from evening until morning before יהוה – a law forever to their
generations, from the children of Yisra’ĕl.
The clear oil of pressed olive for the light was to
cause the lamp to burn continually.
Clear oil:
Strong’s #H2134 זך zak,
written zayin,khaf (sofit form, at the end of a word).
From
H2141; clear:
- clean, pure.
H2141. zâkak zaw-kak'
A
primitive root (compare H2135); to be
transparent or clean (physically
or morally): - be (make) clean, be pure (-r).
If you observe lamps burning, after having been filled
with “petroleum” or other types of oil, you will see a dark smoke coming out of
the flame. This is due to the impurities composing the oil.
Keil and
Delitzsch give us following explanation:
The
sons of Israel were to bring to Moses (lit., fetch to thee) olive oil, pure
(i.e., prepared from olives “which had been cleansed from leaves, twigs, dust,
etc., before they were crushed”), beaten, i.e., obtained not by crushing in oil-presses, but by beating, when the oil which flows out by itself is
of the finest quality and a white colour. This oil was to be “for the
candlestick to set up a continual light.”
This is very interesting in the light of what יהושע and Sha’ul
say:
Joh 8:12 Therefore יהושע spoke to them again, saying, “I am the light of the world. He who follows Me shall by no means
walk in darkness, but possess the light of life.”
Shaul give details how יהושע became this light.
Heb 5:8 though being a
Son, He learned obedience by
what He suffered.
Heb 5:9 and having been perfected, He became the
Causer of everlasting deliverance to all those obeying Him,
יהושע is
described by the Prophet Yehshayahu
(Isaiah) to be “beaten of itself” or willingly like the Olive Oil:
Isa 53:4 Truly, He has
borne our sicknesses and carried our pains. Yet we reckoned Him stricken, smitten by Elohim, and
afflicted.
Isa 53:5 but He was
pierced for our transgressions, He was bruised
for our crookednesses. The chastisement for our peace was upon Him, and by His
stripes we are healed.
Bruised: Strong’s #G1792 דּכא dâkâ' daw-kaw'
A
primitive root (compare H1794) to crumble;
transitively to bruise (literally or figuratively): - beat to pieces, break (in pieces),
bruise, contrite, crush, destroy, humble, oppress, smite.
Sha’ul
understood what Elohim did to יהושע, to be a divine appointment for him to become the “Light of the
world”.
Now the oil comes from the Olive who gives pure Oil.
Let us see what the Olive is a picture of:
Jdg 9:8 “The trees
went forth to anoint a sovereign over them. And they said to the olive tree, ‘reign over us!’
Jdg 9:9
“and the olive tree said to them, ‘Shall
I leave my oil, with which they esteem mighty ones and men, and go to sway
over trees?’
Jdg 9:10
“Then the trees said to the fig tree,
‘Come, reign over us!’
Jdg 9:11
“And the fig tree said to them, ‘Shall I leave my sweetness and my good fruit,
and go to sway over trees?’
Jdg 9:12 “Then the
trees said to the vine, ‘Come, reign over us!’
Jdg 9:13
“And the vine said to them, ‘Shall I leave my new wine, which rejoices mighty
ones and men, and go to sway over trees?’
Jdg 9:14
“Then all the trees said to the bramble (thorny
bush), ‘Come, reign over us!’
Jdg 9:15
“And the bramble said to the trees, ‘If in truth you anoint me as sovereign
over you, come, take shelter in my shade. But if not, let fire come out of the
bramble and devour the cedars of Leḇanon!’
Jdg 9:16
“And now, if you have acted in truth and integrity in setting up Aḇimeleḵ to
reign, and if you have acted well with Yerubbaʽal
and his house, and have done to him as his hands did to you –
Jdg 9:17
for my father fought for you and risked his life, and delivered you out of the
hand of Miḏyan,
Jdg 9:18
but you have risen up against my father’s house today, and slew his seventy
sons on one stone, and set up Aḇimeleḵ, the son of his female servant, to
reign over the masters of Sheḵem, because he is your brother –
Jdg 9:19
if then you have acted in truth and integrity with Yerubbaʽal and with his
house this day, then rejoice in Aḇimeleḵ, and let him also rejoice in you.
Jdg 9:20
“But if not, let fire come out from Aḇimeleḵ and devour the masters of
Sheḵem and Bĕyth Millo, and let fire come out from the masters of Sheḵem and
from Bĕyth Millo and devour Aḇimeleḵ!”
First of all this text is an allegory and enclose some
spiritual point which can be seen in the overall teaching of the scripture.
Yerubba’al:
Strong’s #H3378 ירבּעל written
yod,resh,beth,ayin,lamed.
yerûbba‛al
BDB Definition:
Jerubbaal = “let Baal
contend”
1) Name given to Gideon by his father when he destroyed the altar of
Baal
Bramble:
Strong’s#H329 אטד Atad, written
aleph,tet,lamed. 'âṭâd aw-tawd
From
an unused root probably meaning to pierce
or make fast; a thorn
tree (especially the buckthorn): - Atad, bramble, thorn.
Jer 11:16 “יהוה has named you, ‘Green Olive Tree, Fair, of Goodly Fruit.’ With the noise of a great sound He has set it on
fire, and its branches shall be broken.
Jer 11:17 “And יהוה of hosts, who planted you, has spoken evil against you for the evil of the house of Yisra’ĕl and of the house of Yehuḏah, which they have done
against themselves to provoke Me, by burning incense to Baʽal.”
We see here that the “Olive tree of goodly fruit” is
the name give to the House of Israel, Ephraim and Yehudah, called to bring
light to the world.
Rom 11:24 For if you were cut out of the olive tree which is wild by
nature(Ephraim), and were grafted
contrary to nature into a good olive tree(Israel), how much more shall
these who are the natural branches(Yehudah),
be grafted into their own olive tree?
יהושע speaking
to his Talmidin (disciples) says:
Mat 5:14 “You are the light of the world. It is
impossible for a city to be hidden on a mountain.
Mat 5:15
“Nor do they light a lamp and put it under a basket, but on a lampstand, and it shines to all those in the house.
Mat
5:16 “Let your light so shine before men, so
that they see your good works and praise your Father who is in the heavens.
Olive
tree one of the Name of Israel. From this tree come olives
which will be used to produce light for the Tabernacle where יהוה want to let His presence dwell.
יהושע gave
himself willingly to יהוה to be
beaten in order to bring the pure light of the Torah to His brethren and to us.
Let us now turn to the High Priest and Priest
function. They point to two kinds of people in the future.
At the end of this “parasha”,
I have published the text from Josephus,
the great Jewish historian who was
influenced by pagan doctrines especially from the Greek culture. I encourage
you to read this text in order to see that one can be a great scholar, but
blind to the spiritual meaning. Read also the “Endnotes”.
- High Priest, this is the position endorsed by יהושע himself according to the will and predestination of יהוה:
Predestination:
I know that many will tell you that predestination does not mean that
everything was created before and that it came in place at a specific time. Let
us see in the scripture what we can learn. First concerning יהושע, if he existed physically with Elohim before the creation, or if he was “predestinate” and existed
in the “mind” of Elohim to come at
the appointed time.
Psa 2:7 “I
inscribe for a law: יהוה has said to Me, ‘You are My Son, Today I have brought You forth.
Law:
Strong’s #H2706 חק Choq written chet,qof.
From H2710; an enactment; hence an appointment (of time,
space, quantity, labor or usage): - appointed, bound, commandment, convenient,
custom, decree (-d), due, law, measure,
X necessary, ordinance (-nary),
portion, set time, statute, task.
H2710 châqaq khaw-kak'
A primitive root; properly to hack, that is, engrave (Jdg_5:14, to be
a scribe simply); by implication to enact (laws
being cut in stone or metal
tablets in primitive times) or (generally) prescribe: - appoint,
decree, governor, grave, lawgiver, note, pourtray, print, set.
It is noteworthy to understand that today implies time and spaces
So we could read this verse this way:
Psa 2:7 “I
inscribe for a appointment of time, engrave as decree: יהוה has said to
Me, ‘You are My Son, Today I have brought You forth.
Shaul refers to this psalm when writing:
Heb 5:5 So also the Messiah did not extol Himself to become High Priest, but it was He (יהוה) who said to Him, “You are My
Son, today I have brought You forth.”1
Psa 2:7 “I inscribe for a law: יהוה has said to Me, ‘You are My Son, Today I have brought You forth.
When it is written “today”, this means that before this day he was not Son, but was
only appointed to become. Further יהושע was not a High Priest before becoming a Son and have
suffered. The decree, appointed time, was already proclaimed and stand.
Heb 5:8 though being a
Son, He learned obedience by what He
suffered.
Heb 5:9
and having been perfected (past
sentence), He became the Causer of
everlasting deliverance to all those obeying Him,
Heb 5:10
having been designated by Elohim
a High Priest “according to the order of Malkitseḏeq,”
Sha’ul goes
on quoting another Psalm:
Heb 5:6 as He also says in another place, “You are a
priest forever
according to the order of Malkitseḏeq,”1 Footnote: 1Ps. 110:4.
Established according to Elohim’s will:
Heb 5:10 having been designated
by Elohim a High Priest “according to the order of Malkitseḏeq,”
The process was to be first Son, appointed before in
the mind of Elohim, born in the flesh
at the appointed time, been made perfect through suffering, declare to be Messiah and High Priest of our
salvation by the resurrection from the dead.
Exo 27:20 “And you, you are to command the children of Yisra’ĕl
to bring you clear oil of pressed olives for the light, to cause the lamp to burn continually.
Exo 27:21
“In the Tent of Meeting, outside the veil which is before the Witness, Aharon
and his sons are to tend it from evening until morning before יהוה – a law forever to their
generations, from the children of Yisra’ĕl.
The Olive Oil
a picture or the Ruach HaQodesh in
the believers’ life had to burn continually,
meaning without interruption, day and
night! Is this light burning in us continually?
Sha’ul writes:
1Th 5:19 Quench
(extinguish) not the Spirit.
Adam
Clarke gives following explanation:
Quench not the Spirit - The Holy Spirit is represented as a fire, because it
is his province to enlighten and quicken the soul; and to purge, purify, and
refine it. This Spirit is represented as
being quenched when any act is done, word spoken, or temper indulged,
contrary to its dictates. It is the Spirit of love, and therefore anger,
malice, revenge, or any unkind or unholy temper, will quench it so that it will withdraw its influences; and then
the heart is left in a state of hardness and darkness. It has been observed
that fire may be quenched as well by heaping earth on it as by throwing water
on it; and so the love of the world will
as effectually grieve and quench the Spirit as any ordinary act of
transgression.
We should
check if the fire burns in our heart every day, or if we have quenched the Ruach Haqodesh!
If we see that the fire has become lesser, we should pray and repent for what
may quench the Ruach and make all
necessary to make the fire “burn” in
our heart continually.
King David after
having gone with Bathsheba implore Elohim:
Psa 51:7 Purge
me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
Psa 51:8
Make me
to hear, joy and gladness; that the bones which thou hast broken may rejoice.
Psa 51:9
Hide thy
face, from my sins, and blot out all
mine iniquities (transgression of the Torah).
Psa 51:10
Create in
me a clean heart, O Elohim; and renew a
right spirit within me.
Psa 51:11
Cast me
not away from thy presence; and take not
thy holy spirit from me.
Psa 51:12
Restore unto me the joy of thy salvation; and uphold me with thy free spirit.
Chapter
28.
Aharon
your brother and his sons ……..Nadab, Abihu, El’azar and Ithamar:
Meaning of the names:
Aharon
Strong’s #H175 אהרון written Aleph, He, resh, vav,
nun (sofit form).
'ahărôn
BDB Definition:
Aaron = “light bringer”
Nadab:
Strong’s #H5070 נדב written nun, dalet, beth.
BDB Definition:
Nadab =
“generous”, to offer freely
Abihu; Strong’s
#H30 אביהוּא written Aleph, beth, yod, he, vav, aleph.
BDB Definition:
Abihu =
“he is (my) father”
El’azar;
Strong’s #H499 אלעזר written Aleph, lamed, ayin,
zayin, resh.
BDB Definition:
Eleazar =
“God has helped” Eliezer in the book of
Yochanan.
Ithamar Strong’s
#H385 איתמר written Aleph, yod, tav, mem,
resh.
BDB Definition:
Ithamar =
“coast of palms” from #339 “iy” habitable land; coast, country, isle, + #8558
“tamar” to be erected, palm tree.
Palm tree is a picture of the righteous people (Psalm
92:12, Vayyiqra 23:40, Sh’mot 15:27) It help us to understand the nature of the
priesthood.
First of all it is interesting to see the meaning of Aharon, who is High Priest called “light bringer”. I want to point out
that today in the world the worshiper of HaSatan
(Hebrew word meaning “the enemy) under the name of “Lucifer” like the “Illuminati”
or “Massons” call him “the light
bearer”!! It is easy to see that this people have been mistaken by rejecting
the truth following a different goal, which is power and wealth.
The High Priest Aharon
to be the One in charge of le pure light! This is very interesting because יהושע is the First High Priest after the order of Melkizedek and He is the “Light of the
world”. Same Place, same function. The first High Priest was after the carnal
nature, the Last after, the Ruach.
Now it is also very interesting that we see in the same
sentence the sons of the High Priest Aharon
been put in the place of Priest;
Can you see the spiritual connection?
יהושע is now
the High Priest, and who are you? Are you not Priest and King?
Just read this.
Gal 4:5 to redeem those who were under Torah, in
order to receive the adoption as sons.
Rom 9:26 “And it shall be in the place where it was
said to them, ‘You are not My people,’ there they shall be called sons of the living Elohim.”
No more Priest
after the Aharonic order which was
from the Levite but Melchizedek the order by which Elohim established יהושע. This order existed before the Levite, with Shem the son
of Noach as we read in the Book of
Yasher:
Yasher
chapter 16:
8. and Abram
recovered all the property of Sodom, and he also recovered Lot
and his
property, his wives and little ones and all belonging
to him, so that Lot lacked nothing.
9. and when he returned from smiting these kings, he
and his men passed the valley of
Siddim where the kings had made war together.
10. and Bera king of Sodom, and the rest of his men
that were with him, went out from the
lime pits into which they had fallen, to meet Abram
and his men.
11. and Melkizedek king of Salem, the same was Shem, went out with his men to meet
Abram and his people, with bread and wine, and they
remained together in the valley
of Melech
12. and Melkizedek blessed Abram, and Abram gave him a
tenth from all that he had
brought
from the spoil of his enemies, for Melkizedek
was a priest before God.
Melkizedek: Strong’s # H4442 מלכּי־צדק malkı̂y-tsedeq
mal-kee-tseh'-dek
From
H4428 and H6664; king of right; Malki-Tsedek,
an early king in Palestine
H4428 Melek meh'-lek
From H4427; a king: - king, royal.
H6664 Tsedeq tseh'-dek
From H6663; the right (natural, moral or legal);
also (abstractly) equity or (figuratively) prosperity: - X even,
(X that which is altogether) just (-ice),
([un-]) right (-eous) (cause, -ly,
-ness).
Melkitzedek: The righteous King!
One of Noach Son was the forerunner of Messiah
יהושע the King of Righteousness.
●A breast plate, the place which is before the heart
and will bear the name of the twelve children of Ya’acov. The Breast plate was directly joined to the shoulder party
by two “they bind the breastplate by means of its rings to
the rings of the shoulder garment, using a blue cord”. The Breast plate is called “Breast Plate of judgment or right ruling”, and the High Priest
carry it when he entered the Holy of
Holies, during Yom Kippur the day
of atonement, once a year. Here we
can see what יהושע has done: Heb 9:1 Now the first covenant (read first
priesthood) indeed had regulations of worship and the earthly set-apart
place.
Heb 9:6 and these having been prepared like this,
the priests always went into the first part of the Tent, accomplishing the
services.
Heb 9:7
But into the second part the high priest
went alone once a year, not without blood, which he offered for himself and for sins of ignorance of the people,1
Footnote: 1Num. 15:15-28.
Heb 9:8
the Set-apart Spirit signifying this,
that the way into the Most Set-apart Place was not yet made manifest while the
first Tent (Tabernacle) has a standing,
Heb 9:9
which was a parable (figure, similitude)
for the present time in which both gifts and slaughters are offered which
are unable to perfect the one serving, as to his conscience,
Heb 9:10
only as to foods and drinks, and different washings, and fleshly regulations
imposed until a time of setting matters
straight.
Heb 9:11
But Messiah, having become a High Priest
of the coming good matters, through the greater and more perfect Tent
not made with hands, that is, not of this creation,
Heb 9:12
entered into the Most Set-apart Place
once for all, not with the blood of goats and calves, but with His own blood
having obtained everlasting redemption.
Heb 2:17 So in every way He had to be made like His
brothers, in order to become a
compassionate and trustworthy High Priest in matters related to Elohim, to
make atonement for the sins of the people.
●A
shoulder Garment, the shoulder with two shoulder pieces with two shoham, also called onyx stones where
the name of the twelve children of Ya’acov
were engraved, six on each stone set in settings of gold. The shoulder: The
place of remembrance (verse 12). Josephus write: Thus
Josephus says (Ant. iii. 7, 5) there were two
sardonyxes upon the shoulders, to be
used for clasps.
●A robe. Read the details in Josephus text at the end
of this parasha. ●An embroidered long shirt Here also see Josephus text ●A Turban; The turban and not the “kippah” Martyn Barrow give good explanation in his commentary,
which I summarize here. The material of the turban was white linen, thus
demonstrating the purity or righteousness (Rev.19:8). The head is well known to
contain the brain and so also our thoughts. The place where filthy thoughts can
be hidden, this is why Sha’ul explains
the believers to cast down or demolish every thoughts and bring unto captivity
who lift up itself against the knowledge of Elohim
to the obedience of Messiah (read 2nd
Corint.10:5) and put the helmet of salvation (Eph.6:17). In the book of Zechariyahu יהוה is dealing with the High Priest Yohushua, removing the filthy garments and putting a clean turban
on his head, thus making void HaSatan
accusation (Zachar.3:1-8) ●A girdle Altogether six parts to make the High priest garment. Six
been the number of man, confirming the earthly character of the priestly service
toward Elohim.
The Material
●Gold, the color of purity and eternity ●Blue, the color of the heaven, shamayin ●Purple the color of Kingship ●Scarlet material the color of sin ●Fine Linen the color of righteousness.
Keil and Delitzsch give
following details concerning the P’shat
(literal) level:
For the
duties of their office the priests were to receive “holy garments for glory and for honour.” Before they could draw
near to Jehovah the Holy One (Lev_11:45), it was necessary that their “unholiness” should be
covered over with holy clothes, which were to be made by men endowed with wisdom,
whom Jehovah had filled with the spirit of wisdom. “Wise-hearted,” i.e., gifted with understanding and judgment; the heart being regarded as the birth-place of the thoughts
(Matt.15:18). In
the Old Testament wisdom is
constantly used for practical intelligence in the affairs of life; here, for
example, it is equivalent to artistic skill surpassing man's natural ability,
which is therefore described as being filled with the divine spirit of wisdom.
These clothes were to be used “to
sanctify him (Aaron and his sons), that he might be a priest to Jehovah.” Sanctification, as the
indispensable condition of priestly service, was not merely the removal of the
uncleanness which flowed from sin, but, as it were, the transformation of the
natural into the glory of the image of God. In this sense the holy clothing served the priest for glory and
ornament.
Keil and
Delitzsch say that the word wisdom is used in the Tanak (O.T) for “practical intelligence
if the affairs of life” missing the wisdom
from above coming down directly from Elohim
in opposition of the wisdom of the
world quoted by Sha’ul in 1st
Corinth
Exo 28:3 and thou shalt speak unto all that are wise
hearted, whom I have filled with the
spirit of wisdom, that they may make Aaron's garments to consecrate him
that he may minister unto me in the priest's office.
Going back to chapter 28 verse 3 we see one
interesting word…….for esteem (glory) and for comeliness (beauty).
In the KJV we read……. thou
shalt makeH6213
holyH6944
garmentsH899
for AaronH175
thy brotherH251
for gloryH3519
and for beauty.H8597
The
Hebrew word for “beauty” is Strong’s #H8597 “Tiferet” תּפארת written Tav, peh, aleph,
resh, tav. Meaning: ornament (abstractly
or concretely, literally or figuratively): - beauty (-iful), bravery, comely,
fair, glory (-ious), honour, majesty.
What I want to show is that Tiferet is the name for one of the sefirot (attribute) of the “Tree of life”. It is the fifth sefirot from Malchut the Kingdom or from down up, and it stand for Messiah. It is also called the “Sefirot of truth”. One can do many
things when he begin to walk with Elohim,
even to empress his fellow by big words, but when he will come to the level of “Tiferet” he will not be able to hide
anything. Do you remember what יהושע say in
the book of Yochanan the fourteenth
chapter: “I am the way, the truth (Tiferet) and the life, no man comes
unto the Father but by me!
Tiferet is
called the sefirot of truth when one
come to this level in his journey, he will have to walk in the truth to enter
the door and continue his journey with Messiah!
This is fundamental in our walk in order not to be
deceived.
Verses
17-21:
Exo 28:17 “And you shall
put settings of stones in it, four rows of stones: The first row is a ruby, a
topaz, and an emerald;
Exo 28:18
and the second row is a turquoise, a sapphire, and a diamond;
Exo 28:19 and the third row is a jacinth, an agate, and an
amethyst;
Exo 28:20
and the fourth row is a beryl, and a shoham, and a jasper. They
are set in gold settings.
Exo
28:21 “And the
stones are according to the names of the sons of Yisra’ĕl, twelve according to their names, like the engravings of a signet,
each one with its own name, for the twelve tribes.
Compare with:
Rev 21:19 And the foundations of the wall of
the city were adorned with all kinds
of precious stones: the first foundation jasper, the second sapphire, the
third agate, the fourth emerald,
Rev 21:20 the fifth sardonyx, the sixth ruby, the seventh
chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the
eleventh jacinth, and the twelfth
amethyst.
Verse 36-38 “And you shall make a plate of clean gold and engrave
on it, like the engraving of a signet: SET-APARTNESS TO יהוה. (קדש
ליהוה) in Hebrew Qadosh HaYHWH……it is to be on the front
of the turban………and Aharon shall bear
the guilt of the set-apart gifts which the children of Yisra’ĕl set apart in
all their set-apart
Here the explanation from Keil and Delitzsch:
The diadem was the only thing about it that had any
special significance. This was to be placed above (upon) Aaron's forehead, that
he “might bear the iniquity of the holy things, which the children of Israel
sanctified, with regard to all their holy gifts,...as an acceptableness for
them before Jehovah.” עָוֹן נָשָׁא: to bear
iniquity (sin) and take it away; in other words, to exterminate it by taking it upon one's self. The high priest was exalted into an
atoning mediator of the whole nation; and an atoning, sin-exterminating
intercession was associated with his office. The qualification for this he received from the diadem upon his
forehead with the inscription, “holiness to YHWH.” Through this
inscription, which was fastened upon his head-dress of brilliant white, the earthly reflection of holiness, he
was crowned as the sanctified of YHWH (Psa_106:16), and endowed with the power to
exterminate the sin which clung to the holy offerings of the people on
account of the “unholiness” of their nature, so that the gifts of the nation
became well-pleasing to YHWH, and the good pleasure of God was manifested to
the nation.
Was not יהושע made High Priest to enter the Most Qadosh
Place
1Jn 2:2 and he (יהושע) is the propitiation for our
sins: and not for ours only, but also
for the sins of the whole world.
Verses
42-43 concerning the covering of nakedness from Aharon and his sons Keil and Delitzsch give us interesting explanation:
The covering of their nakedness was an indispensable prerequisite. Aaron
and his sons were therefore to receive מִכְנָסִים (from כָּנַס to cover or conceal, lit.,
concealers), short drawers, reaching from the hips to the thighs, and serving
“to cover the flesh of the nakedness.” For this reason the directions
concerning them are separated from those concerning the different portions of
the dress, which were for glory and beauty.
These drawers
the priests were to put on whenever they entered the sanctuary, that they might not “bear iniquity and die,”
i.e., incur guilt deserving of death, either through disobedience to these
instructions, or, what was still more important, through such violation of the
reverence due to the holiness of the dwelling of God as they would be guilty
of, if they entered the sanctuary with their nakedness uncovered. For as the
consciousness of sin and guilt made itself known first of all in the feeling of
nakedness, so those members which
subserve the natural secretions are especially pudenda or objects of shame, since the mortality and
corruptibility of the body, which sin has brought into human nature, are
chiefly manifested in these secretions. For this reason these members are also called the “flesh of
nakedness.” By this we are not to understand merely “the sexual member as
the organ of generation or birth, because
the existence and permanence of sinful, mortal human nature are associated with
these,” as Bähr supposes.
For the frailty and nakedness of humanity are not manifested in the organ and
act of generation, which rather serve to
manifest the inherent capacity and creation of man for imperishable life,
but in the impurities which nature ejects through those organs, and which bear
in themselves the character of corruptibility. If, therefore, the priest was to
appear before Jehovah as holy, it was necessary that those parts of his body especially
should be covered, in which the impurity of his nature and the nakedness of his
flesh were most apparent. For this reason, even in ordinary life, they are most
carefully concealed, though not, as Baumgarten
supposes, “because the sin of nature has its principal seat in the flesh of
nakedness.” - “A statute for ever:”
as in Exo_27:21.
We remember that when Ham the father of Canaan discovered the nakedness of his Father Noach
and told his brothers, he brought a curse on his descendants.
Gen 9:22 and Ḥam,
the father of Kenaʽan, saw the nakedness of his father, and told his two
brothers outside.
Gen 9:23
so Shĕm and Yepheth took a garment,
laid it on both their shoulders, and went backward and covered the nakedness of
their father, but their faces were turned away, and they did not see their father’s nakedness.
Gen 9:24
and Noaḥ awoke from his wine, and he knew what his younger son had done to
him,
Gen
9:25 and he said, “Cursed is Kenaʽan, let him become
a servant of servants to his brothers.”
The curse was not given to Ham, but to his descendants. This curse has been from generation to
generation, Keil and Delitzsch give
interesting details concerning Canaan .
Exo 28:1
“And you, bring near Aharon your brother and his sons with him, from among the
children of Yisra’ĕl, for serving as priest to Me: Aharon, Naḏaḇ and Aḇihu,
Elʽazar and Ithamar, the sons of Aharon.
Exo 28:2
“And you shall make set-apart garments for Aharon your brother, for esteem and
for comeliness.
Exo 28:3
“And you, speak to all the wise of heart, whom I have filled with a spirit of
wisdom, and they shall make the garments of Aharon, to set him apart, for him
to serve as priest to Me.
Exo 28:4
“And these are the garments which they make: a breastplate, a shoulder garment,
a robe, an embroidered long shirt, a turban, and a girdle. And they shall make
set-apart garments for Aharon your brother and his sons, for him to serve as
priest to Me.
Exo 28:5
“And they shall take the gold, and the blue and the purple and the scarlet material, and the fine linen,
Exo 28:6
and shall make the shoulder garment of gold, of blue and purple and scarlet material, and fine woven linen, the
work of a skilled workman.
Exo 28:7
“It is to have two shoulder pieces joined at its two edges, and so it is joined
together.
Exo 28:8
“And the embroidered band of the shoulder garment, which is on it, is of the
same workmanship, made of gold, of blue and purple and scarlet material, and fine woven linen.
Exo 28:9
“And you shall take two shoham stones and engrave on them the names of the sons
of Yisra’ĕl,
Exo 28:10
six of their names on one stone, and the remaining six names on the other
stone, according to their birth.
Exo 28:11
“With the work of an engraver in stone, like the engravings of a signet,
engrave the two stones with the names of the sons of Yisra’ĕl. Set them in
settings of gold.
Exo 28:12
“And you shall put the two stones on the shoulder pieces of the shoulder
garment as stones of remembrance for the sons of Yisra’ĕl. And Aharon shall
bear their names before יהוה on his two
shoulders, for a remembrance.
Exo 28:13 “And you shall make settings of
gold,
Exo 28:14 and two chains of clean gold
like braided cords, and fasten the braided chains to the settings.
Exo 28:15 “And you shall make a breastplate
of right-ruling, a work of a skilled workman, like the work of the shoulder
garment. Make it of gold, of blue and purple and scarlet material, and fine woven linen.
Exo 28:16 “It is square, doubled, a span
its length, and a span its width.
Exo 28:17 “And you shall put settings of
stones in it, four rows of stones: The first row is a ruby, a topaz, and an
emerald;
Exo 28:18 and the second row is a
turquoise, a sapphire, and a diamond;
Exo 28:19 and the third row is a jacinth,
an agate, and an amethyst;
Exo 28:20 and the fourth row is a beryl,
and a shoham, and a jasper. They are set in gold settings.
Exo 28:21 “And the stones are according to
the names of the sons of Yisra’ĕl, twelve according to their names, like the
engravings of a signet, each one with its own name, for the twelve tribes.
Exo 28:22 “And you shall make braided
chains of corded work for the breastplate at the end, of clean gold.
Exo 28:23 “And you shall make two rings of
gold for the breastplate, and shall put the two rings on the two ends of the
breastplate.
Exo 28:24 “And you shall put the two cords
of gold in the two rings which are on the ends of the breastplate,
Exo 28:25 and the other two ends of the
two cords you fasten to the two settings, and put them on the shoulder pieces
of the shoulder garment in the front.
Exo 28:26 “And you shall make two rings of
gold, and shall put them on the two ends of the breastplate, on the edge of it,
which is on the inner side of the shoulder garment.
Exo 28:27 “And you shall make two rings of
gold, and put them on the two shoulder pieces, underneath the shoulder garment,
on the front of it, close to the seam above the embroidered band of the
shoulder garment,
Exo 28:28 and they bind the breastplate by
means of its rings to the rings of the shoulder garment, using a blue cord, so
that it is above the embroidered band of the shoulder garment, so that the
breastplate does not come loose from the shoulder garment.
Exo 28:29 “And Aharon shall bear the names
of the sons of Yisra’ĕl on the breastplate of right-ruling over his heart, when
he goes into the set-apart place, for a remembrance before יהוה, continually.
Exo 28:30 “And into the breastplate of
right-ruling you shall put the Urim and the Tummim, and they shall be on the
heart of Aharon when he goes in before יהוה. And Aharon
shall bear the right-ruling of the children of Yisra’ĕl on his heart before יהוה, continually.
Exo 28:31 “And you shall make the robe of
the shoulder garment all of blue.
Exo 28:32 “And the opening for his head
shall be in the middle of it, a woven binding all around its opening, like the
opening in a scaled armour, so that it does not tear.
Exo 28:33 “And on its hem you shall make
pomegranates of blue and purple and scarlet material, all around its hem, and bells of gold between them all
around:
Exo 28:34 a golden bell and a pomegranate,
a golden bell and a pomegranate, on the hem of the robe all around.
Exo 28:35 “And it shall be upon Aharon to
attend in, and its sound shall be heard when he goes into the set-apart place
before יהוה and when he comes out, so that he
does not die.
Exo 28:36 “And you shall make a plate of
clean gold and engrave on it, like the engraving of a signet: SET-APARTNESS TO יהוה.
Exo 28:37 “And you shall put it on a blue
cord, and it shall be on the turban – it is to be on the front of the turban.
Exo 28:38 “And it shall be on the forehead
of Aharon, and Aharon shall bear the guilt of the set-apart gifts which the
children of Yisra’ĕl set apart in all their set-apart gifts. And it shall always
be on his forehead, for acceptance for them before יהוה.
Exo 28:39 “And you shall weave the long
shirt of fine linen, and shall make the turban of fine linen, and you shall
make the girdle of woven work.
Exo 28:40 “And make long shirts for
Aharon’s sons. And you shall make girdles for them, and you shall make turbans
for them, for esteem and comeliness.
Exo 28:41 “And you shall put them on
Aharon your brother and on his sons with him, and shall anoint them, and shall
ordain them, and shall set them apart, and they shall serve as priests to Me.
Exo 28:42 “And make linen trousers for
them, to cover their nakedness, reaching from the waist to the thighs.
Exo 28:43 “And they shall be on Aharon and
on his sons when they come into the Tent of Meeting, or when they come near the
altar to attend in the Set-apart Place, so
that they do not bear crookedness and die – a law forever to him, and to
his seed after him.
Chapter
29.
The Priest office and its ordinances.
One young bull
Two
rams. 1. The male of the sheep or ovine genus; in
some parts of England United
States
Unleavened bread;
Unleavened cakes;
Unleavened wafer;
Made of wheat;
To enter the Priest office, the leaven was to be
removed from the offering as, leaven is a picture of sin, and false
doctrine.(Matt.16:2, 1st Corint 5:7). It is noteworthy to see that
wheat is the corn which grows after the Barley at the time of the Feast of the
Week, during Shavuot. The first corn of the year is the Barley.
Wheat a
picture of the righteous:
Mat 3:12 Whose fan is in his hand, and he will
throughly purge his floor, and gather his
wheat into the garner; but he will burn up the chaff with unquenchable
fire.
Mat 13:24 another parable put he forth unto them,
saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
Mat 13:25
but while
men slept, his enemy came and sowed tares among
the wheat, and went his way…………………………….
Mat 13:30 Let both grow together until the harvest:
and in the time of harvest I will say to the reapers, Gather ye together first
the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
29:4……………. wash them with water. Aharon
and his sons where of carnal nature and the washing with water is pointing to
the coming “washing of the word” through Messiah
יהושע.
29:9………and the priesthood shall be theirs for an
everlasting law The
priesthood for an everlasting
The word for “law” here is the Hebrew word “chuqqah” which mean “ordinance” concerning here the
priesthood. The word forever is the Hebrew word “Olam” which clearly demonstrate that the Levitical priesthood will again appeared during the Millennium,
when the Temple
Isa 66:21 “And from
them too I shall take for priests – for Lĕwites,” declares יהוה.
Isa 66:22 “For as the new heavens and the
new earth that I make stand before Me,” declares יהוה, “so your seed and your name shall
stand.
Isa 66:23 “And it shall be that from New
Moon to New Moon, and from Sabbath to Sabbath, all flesh shall come to worship
before Me,” declares יהוה.
Today this priesthood is set by side as the Temple is
not standing in Yerushalayim when יהוה removed
his presence at the time of Messiah
and will again be present when Messiah
יהושע comes back to establish the Kingdom.
In the year 70 C .E, יהוה brought the Romans to destroy Yerushalayim, the Temple
Excerpt from Wars
of the Jews from Josephus Book 5
chapter 12 during the destruction of Jerusalem
and the Temple
“However, when Titus, in going his rounds along those valleys, saw them
full of dead bodies, and the thick putrefaction running about them, he gave a
groan; and, spreading out his hands to heaven, called God to witness that this
was not his doing; and such was the sad case of the city itself”.
I want to stretch out the animal sacrifice as it has
bothered me for many years until יהוה opened my understanding. Animals which were given to
sacrifices; they were first of all clean animals, and secondly were innocent
and were sacrificed for the sins of the all House of Israel, a picture of יהושע who was also innocent and bear our sins. One innocent
and blameless paid the price for the guilty (you and me). This is a major
pillar of Tanak’s understanding, and fulfilled by יהושע.
Heb 4:15 for we do not have a High Priest unable to
sympathize with our weaknesses, but One who was tried in all respects as we
are, apart from sin
29:10…………….
Aharon and his sons shall
lay their hands on the head of the bull.
The head is the place where the will (Ketter) lies and therefore was to
receive the sin of Aharon and his
sons to bear their sins.
29:12………. the blood of the bull and put it on the horns of the
altar with your finger
The altar and its four corners display the four
corners of the earth where later both Houses will be scattered.
Isa 11:12 and he shall set up an ensign for the
nations, and shall assemble the outcasts of Israel ,
and gather together the dispersed of Judah
Deu 28:64 and YHWH shall scatter thee (all the
Children of Israel
29:14………. you shall burn with fire outside
the camp. It is a sin offering.
Compare with what Sha’ul
writes:
Heb 13:11 for the bodies of those beasts whose blood
is brought into the Set-apart
Place
Heb 13:12
and so יהושע 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.
Outside the camp: Remember that the Tabernacle is a Qadosh place reserved for the
Clean. Animals were clean when they entered the inner
court and were still alive. They lost their statutes once dead and the blood
was removed for the expiation of sin. “Sin offering”: Sin is the transgression
of the Torah, therefore without the camp, for no sinner has access to the
Qadosh place.
It is also important to understand again a spiritual
picture. If you look at the end of this parasha
you will see a beautiful picture of the Mishkahn
(Tabernacle) and the tribes of the Children Israel all around it according
to their rank in the Torah.
The meaning is as follow:
The Wilderness represents the world today were the Children of the Living Elohim (you and me) follow
יהושע Messiah.
The Tabernacle represent the place we enter the Kingdom and begin our journey
from the inner court to be set free from our sin, to the Set Apart place where we enter as Priest to serve the living Elohim.
The four corners of the Mishkahn outside
represent the four corners of the earth
The Kingdom is not far but among us, it is the
spiritual reality among us through the obedience of the Torah of what will be physical when Messiah comes back to establish the governance in Yerushalayim.
Verses 10-22:
Jamieson,
Fausset and brown give following explanations
Exo 29:10-22
And thou shalt cause a bullock to be brought before
the tabernacle — This part of
the ceremonial consisted of three sacrifices: (1) The sacrifice of a bullock, as a sin offering; and in rendering
it, the priest was directed to put his hand upon the head of his sacrifice,
expressing by that act a consciousness of personal guilt, and a wish that it
might be accepted as a vicarious (substitute) satisfaction. (2) The sacrifice of a ram as a burnt offering (Exo_29:15-18). The ram was
to be wholly burnt, in token of the priest’s dedication of himself to God
and His service. The sin offering was
first to be presented, and then the burnt offering; for
until guilt be removed, no acceptable service
can be performed. (3) There was
to be a peace offering, called “the ram of consecration” (Exo_29:19-22). And there
was a marked peculiarity in the manner in which this other ram was to be
disposed of. The former was for the glory of God - this was for the comfort of the priest himself; and as a sign of a
mutual covenant being ratified, the blood of the sacrifice was divided - part
sprinkled on the altar round about, and part upon the persons and garments of
the priests. Nay, the blood was, by a singular act, directed to be put upon the
extremities of the body, thereby
signifying that the benefits of the atonement would be applied to the whole
nature of man. Moreover, the flesh of this sacrifice was to be divided, as it
were, between God and the priest - part of it to be put into his hand to be
waved up and down, in token of its being offered to God, and then it was to be
burnt upon the altar; the other part was to be eaten by the priests at the door
of the tabernacle - that feast being a
symbol of communion or fellowship with God. These ceremonies, performed in
the order described, showed the qualifications necessary for the priests. (See Heb_7:26, Heb_7:27;
Heb_10:14).
We see also יהושע telling Myriam
not to touch him, because he was not ascended to the Father:
Joh
20:17 יהושע said to her, “Do not hold on to
Me, for I have not yet ascended to My
Father. But go to My brothers and say to them, ‘I am ascending to My Father
and your Father, and to My Elohim and your Elohim.’ ”
Verse
29:20…… the right ear of Aharon and on the tip of the right ear of his sons,
on the thumb of their right hand and on
the big toe of their right foot, and sprinkle
the blood all around on the altar
We just read what Keil
and Delitzsch say concerning the
right ear, the thumb and the big toe of the right side, but let us see if there
is more than that.
This is highly mystical and it applies to the teaching
of the tree of life and Adam. What we can say is that to apply blood was for
atoning effect on the right side, which is the side of mercy, the right ears,
is the way to listen, the right hand for the action and the right foot for the
way of walking. Once again physical for spiritual purpose.
Verses
24-25.The wave
offering called an “olah” or holocaust,
ascent. This sacrifice was burned as sweet fragrance unto Elohim and waved
for acceptance by Elohim.
Spiritual application:
First I want to show you something which may chock
some readers, but iElohim knows my
intention which is in no case against our brethren from Yehudah:
Burn
Offering: Strong’s
# H5930 עולה ‛ôlâh 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.
During the last World War II, millions of Jehudin died in the concentration camps.
Today when speaking of this very sad event, people speak of Holocaust
so is this event called! We can meditate why?
I know many will struggle with these words, but I will
ask, was not the King of the Universe יהוה Zebaoth able to protect part of His
Children (the House of Yehudah), was
he not able to protect them when the Romains
under Titus destroyed Jerusalem and killed Thousand upon
thousands, do you remember what Titus said?
“However,
when Titus, in going his rounds along those valleys, saw them full of dead
bodies, and the thick putrefaction running about them, he gave a groan; and,
spreading out his hands to heaven, called God to witness that this was not his doing; and such was the sad case of
the city itself”.(Josephus Wars of the Jews Book 5 Chapter 11)
Was he not the one with his army going against Jerusalem
I let you find the answer concerning our brethren from
Yehudah during World War II!
Another point to meditate:
The Hebrew world “Olah” עולה for Burn Offering has
a gametria of 90 Ayin (70), Vav (6),
Dalet (4), He (10)
Ninety is 90 = (9 x Ten). Nine is the number for
Judgment. Greg Killian a Jew Scholar and
believer in Messiah add: The
completion of a representation for finality, end, sometime removal.
Ten for the sum of all number: Here Greg presents it
so: The number designating a complete whole representing the direction which Elohim Exercise. Is that a hazard or
coincidence?
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.
And more:
Heb 10:4 for it is
impossible for blood of bulls and goats to take away sins.
Heb 10:5
Therefore, coming into the world, He says, “Slaughtering and meal offering You
did not desire, but a body You have prepared for Me.
Heb 10:6 “In burnt
offerings and offerings for sin
You did not delight.1 Footnote: 1Ps. 40:6, 7.
Heb 10:7
“Then I said, ‘See, I come – in the roll of the book it has been written
concerning Me to do Your desire, O
Elohim.’ ”
Heb 10:8
Saying above, “Slaughter and meal offering, and burnt offerings, and offerings for sin You did not desire,
nor delighted in,” which are offered according to the Torah,
Heb 10:9
then He said, “See, I come to do Your desire, O Elohim.” He takes away the first (animal sacrifice) to establish the second (his
own sacrifice).
Heb 10:10
by that desire we have been set apart through
the offering of the body of יהושע Messiah
once for all.
Verse
29:30…… for seven days, when he enters the Tent of Meeting to attend in the
set-apart place
Seven days equals seven thousand years? After that
there will be no more Temple
Rev 21:22 and I saw no Temple
in it, for יהוה Ěl Shaddai is its Temple ,
and the Lamb are the Temple
This verse demonstrates that the Mishkahn, and the Temple
Verse
29:33. and they shall
eat those offerings with
which the atonement was made, to ordain them, to set them apart. But let a stranger not eat them,
because they are set-apart
Here we see two important points. First we understand
what יהושע says in the book of Yochanan:
Joh 6:53
יהושע therefore said to them, “Truly,
truly, I say to you, unless you eat
the flesh of the Son of Aḏam and drink His blood, you possess no life in yourselves.
Joh 6:54 “He who eats My flesh and drinks My blood possesses everlasting life, and I shall
raise him up in the last day.
Joh 6:55 “For My flesh is truly food, and My blood is truly drink.
Joh 6:56 “He who eats My flesh and drinks My blood stays in Me, and I in him.
This was foreshadowed by the Priestly ritual.
Here again we see that this text cannot be in the p’shat
(literal) but in the “sod” (mystical)
or we would be stamp as cannibal which is against the Torah!
…… But let a stranger not eat them……
Who are these strangers pointing too? Strangers were not
partaker to the Mount Sinai covenant. Unless
they accepted the Torah and were
circumcised they couldn’t take part to Israel
Exo 12:43 and YHWH said unto Moses and Aaron, This is
the ordinance of the Passover: There shall no
stranger eat thereof:
Exo 12:48 and when a stranger shall sojourn with thee, and will keep the Passover to
YHWH, let all his males be circumcised, and then let him come near and keep it;
and he shall be as one that is born in the land: for no uncircumcised person
shall eat thereof.
Exo
12:49 One law shall be to him that is home born
and unto the stranger that sojourneth among you.
What does the Brit
Chadasha (N.T) tells us?
Eph 2:12 that at
that time you (you and me) were without Messiah,
excluded from the citizenship of Yisra’ĕl and strangers from the covenants of promise, having no expectation and
without Elohim in the world (scattered).
Eph 2:19 So then
you are no longer strangers and
foreigners, but fellow citizens with the set-apart ones and members of the
household of Elohim,
1Pe 1:1 Kĕpha, an emissary of יהושע Messiah, to the chosen, strangers of
the dispersion in Pontos , Galatia , Kappadokia, Asia ,
and Bithunia,
The House of
Isarel, Ephraim had become a stranger since they had been cast away in 721
B.C by Elohim.
Exo 29:1
“And this is the task you shall do to them to set them apart to serve Me as
priests: Take one young bull and two rams, perfect ones,
Exo 29:2
and unleavened bread, and unleavened cakes mixed with oil, and unleavened wafers anointed with oil –
make these of wheat flour.
Exo 29:3
“And you shall put them in one basket and bring them in the basket, along with
the bull and the two rams.
Exo 29:4
“Then you shall bring Aharon and his sons to the door of the Tent of Meeting,
and wash them with water.
Exo 29:5
“And you shall take the garments, and shall put on Aharon the long shirt, and
the robe of the shoulder garment, and the shoulder garment, and the
breastplate, and shall gird him with the embroidered band of the shoulder
garment,
Exo 29:6
and shall put the turban on his head, and shall put the set-apart sign of
dedication on the turban,
Exo 29:7
and shall take the anointing oil, and pour it on his head and anoint him.
Exo 29:8
“Then you shall bring his sons and put long shirts on them,
Exo 29:9
and shall gird them with girdles – Aharon and his sons – and put the turbans on
them. And the priesthood shall be theirs
for an everlasting law. So you shall ordain Aharon and his sons.
Exo 29:10
“And you shall bring near the bull before the Tent of Meeting, and Aharon and his sons shall lay their hands
on the head of the bull.
Exo 29:11
“And you shall slaughter the bull before יהוה, by the
door of the Tent of Meeting,
Exo 29:12 and take some of the blood of the bull and put it on the
horns of the altar with your finger, and pour all the blood beside the base
of the altar.
Exo 29:13 “And you shall take all the fat that covers the entrails, and the
appendage on the liver, and the two kidneys and the fat that is on them, and
burn them on the altar.
Exo 29:14 “But the flesh of the bull, and its skin
and its dung, you shall burn with
fire outside the camp. It is a sin
offering.
Exo 29:15 “And take one ram, and Aharon and his
sons shall lay their hands on the head of the ram,
Exo 29:16 and you shall slaughter the ram,
and you shall take its blood and sprinkle it all around on the altar.
Exo 29:17 “And cut the ram in pieces, and
wash its entrails and its legs, and place them upon its pieces and on its head.
Exo 29:18 “And you shall burn the entire ram on the altar. It is a burnt offering
to יהוה, it is a sweet fragrance, an
offering made by fire to יהוה.
Exo 29:19 “And you shall take the second ram, and Aharon and his sons shall lay their hands
on the head of the ram,
Exo 29:20 and you shall slaughter the ram,
and take some of its blood and put it on the tip of the right ear of Aharon and on
the tip of the right ear of his sons, on the thumb of their right hand and on the big toe of their right foot,
and sprinkle the blood all around on the
altar.
Exo 29:21 “And you shall take some of the
blood that is on the altar, and some of the anointing oil, and sprinkle it on Aharon and on his garments, on his sons and on
the garments of his sons with him. And he and his garments shall be set-apart,
and his sons and the garments of his sons with him.
Exo 29:22 “And you shall take the fat of
the ram, and the fat tail, and the fat that covers the entrails, and the
appendage on the liver, and the two kidneys and the fat on them, and the right
thigh – it is for a ram of ordination –
Exo 29:23 and one loaf of bread, and one
cake made with oil, and one thin cake from the basket of the unleavened bread
that is before יהוה.
Exo 29:24 “And you shall put all these in the hands of Aharon and in the hands of his
sons, and you shall wave them – a wave offering before יהוה.
Exo 29:25 “Then you shall take them from
their hands and burn them on the altar as
a burnt offering, as a sweet fragrance before יהוה. It is an offering made by fire to יהוה.
Exo 29:26 “And you shall take the breast of the ram of Aharon’s
ordination and wave it – a wave offering before יהוה, and it
shall be your portion.
Exo 29:27 “And from the ram of ordination you shall set apart the breast of the wave
offering which is waved, and the thigh of the contribution which is raised, of
that which is for Aharon and of that which is for his sons.
Exo 29:28 “And it shall be from the children of Yisra’ĕl for Aharon and his sons by a
law forever, for it is a contribution. And it is a contribution from the
children of Yisra’ĕl from their peace offerings – their contribution to יהוה.
Exo 29:29 “And the set-apart garments of
Aharon are for his sons after him, to be anointed in them and to be ordained in
them.
Exo 29:30 “The priest from his sons in his place, puts them on for seven days,
when he enters the Tent of Meeting to attend in the set-apart place.
Exo 29:31 “And take the ram of ordination
and cook its flesh in a set-apart place.
Exo 29:32 “And Aharon and his sons shall
eat the flesh of the ram, and the bread that is in the basket, by the door of
the Tent of Meeting,
Exo 29:33 and they shall eat those offerings
with which the atonement was made, to ordain them, to set them apart. But let
a stranger not eat them, because they are set-apart.
Exo 29:34 “And if any of the flesh of the ordination offerings, or of the bread, be
left over until the morning, then you shall burn up what is left over. It is
not eaten, because it is set-apart.
Exo 29:35 “And so you shall do to Aharon
and his sons, according to all I have commanded you. Seven days you shall
ordain them,
Exo 29:36 and prepare a bull each day as a sin offering for atonement. And you shall
cleanse the altar when you make atonement for it, and you shall anoint it to
set it apart.
Exo 29:37 “For seven days you shall make atonement for the altar, and set it
apart. And the altar shall be most set-apart – whatever touches the altar is to
be set-apart.
Exo 29:38 “And this is what you prepare on the altar: two lambs, a year old, daily,
continually.
Exo 29:39 “Prepare the one lamb in the morning, and the other lamb you prepare between the evenings,
Exo 29:40 and one-tenth of an ĕphah of
flour mixed with one-fourth of a hin of pressed oil, and one-fourth of a hin of
wine as a drink offering, with the one lamb.
Exo 29:41 “And prepare the other lamb
between the evenings. And with it prepare the grain offering and the drink
offering, as in the morning, for a sweet
fragrance, an offering made by fire to יהוה –
Exo 29:42 a continual burnt offering for
your generations at the door of the Tent of Meeting before יהוה, where I shall meet with you to
speak with you.
Exo 29:43 “And there I shall meet with the
children of Yisra’ĕl, and it shall be set apart by My esteem.
Exo 29:44 “And I shall set apart the Tent of Meeting and the altar. And Aharon and his
sons I set apart to serve as priests to Me.
Exo 29:45 “And I shall dwell in the midst of the children of Yisra’ĕl and shall be
their Elohim.
Exo 29:46 “And they shall know that I am יהוה their Elohim, who brought them up
out of the land
of Mitsrayim
Chapter
30:
Again, we see the material, and the form in the
building of the altar, shittim wood,
that is to say acacia overlaid with
gold, the metal which demonstrate purity from heaven and eternity. The wood
also as a picture of the frail man’s nature a picture of the man Messiah, יהושע appointed by Elohim
in heaven represented by gold.
Four scares verse 2, representing the four corners of
the earth.
Zec 14:9 and יהוה shall be Sovereign over all the earth1. In that day there shall be one יהוה, and His Name one.
Rev
11:15 And the seventh
messenger sounded, and there came to be loud voices in the heaven, saying, “The reign of this world has become the reign of our Master, and of His
Messiah, and He shall reign forever and ever!
The Altar
for burn offering:
Exo
30:2 a cubit
long and a cubit wide – it is a square – and two cubits high, its horns of the
same.
A cubit long, and a cubit wide equal two, it is square
so it is double or equal four, and two cubits high, so multiply by two, is
equal eihgt?
2+2 x2 = 8!
Eight represent behind the natural or point to the Olam Haba, Eternal life, were no more
incense will be needed because Elohim
and Messiah will be among their
people! Just a thought!
Verse 3……a
molding (crown) of gold all around…..
That is the kingship of Messiah as the descendant of King David to be King over יהוה’s Kingdom.
Mat 27:11 and יהושע stood
before the governor, and the governor asked Him, saying, “Are You the King of the Yehuḏim?” And יהושע said to him, “You say it.”
יהושע was
the right heir of King David and therefore entitled to be King in Yerushalayim. This will be fulfilled
when Messiah comes back.
Verse 4.The
golden ring for the stave of wood and gold: Remember chapter 29:45, Elohim will move with His people and
some Levites will be appointed to
carry the Altar.
Verse 7
….and Ahraon shall burn thereon sweet
incense every morning…….a perpetual incense
Incense represents the prayers of the saints coming up
to יהוה’s throne
Rev 8:3 and another
messenger came and stood at the altar, holding a golden censer, and much incense was given to him, that he
should offer it with the prayers of
all the set-apart ones upon the golden altar which was before the throne.
Rev 8:4
and the smoke of the incense, with the
prayers of the set-apart ones, went
up before Elohim from the hand of the messenger.
Verse 9:
Read
Lev 10:1 and Naḏaḇ and Aḇihu, the sons of Aharon,
each took his fire holder and put
fire in it, and put incense on it,
and brought strange fire before יהוה, which He
had not commanded them.
Lev 10:2 and fire came out from יהוה and consumed them, and they died
before יהוה.
Verse 10
That is Yom Kippur. The Day of Atonement of which we will speak later!
Exo 30:1 “And
you shall make an altar to burn incense on, make it of acacia wood,
Exo 30:2
a cubit long and a cubit wide – it is a square – and two cubits high, its horns
of the same.
Exo 30:3
“And you shall overlay its top, and its sides all around, and its horns with
clean gold. And you shall make for it a moulding of gold all around.
Exo 30:4
“And make two gold rings for it, under the moulding on both its sides. Make
them on its two sides, and they shall be holders for the poles to lift it with.
Exo 30:5
“And you shall make the poles of acacia wood, and overlay them with gold.
Exo 30:6
“And you shall put it before the veil that is before the ark of the Witness,
before the lid of atonement that is over the Witness, where I am to meet with
you.
Exo 30:7
“And Aharon shall burn on it sweet incense, morning by morning. As he tends the
lamps, he shall burn incense on it.
Exo 30:8
“And when Aharon lights the lamps between the evenings, he shall burn incense
on it – a continual incense before יהוה throughout your generations.
Exo 30:9 “Do not offer strange incense on it, or a burnt offering, or a grain offering,
and do not pour a drink offering on it.
Exo 30:10 “And Aharon shall make atonement
upon its horns once a year with the blood of the sin offering of atonement –
once a year he makes atonement upon it throughout your generations. It is most
set-apart to יהוה.”
I will add some thoughts from First Fruits of Zion which are interesting regarding personal
behaviors:
Thought
for the Week
It's not the outside that matters; only the heart matters. However, the
outside often indicates what is going on in the inside.
Commentary
You shall make holy garments for Aaron your brother,
for glory and for beauty. (Exodus 28:2)
YHWH commanded the children of The garments of the priesthood were set apart for the purpose of serving God in the Tabernacle. They were not to be used for any other purpose. Holiness does not mean that there is some kind of a mystical goodness attached to the object (I don’t agree here with the statement), person or place described as holy. It simply means that God does not want it used for anything other purposes than His own. The opposite of something holy is something normal.
Not only were the priest's clothes holy garments, they were vestments for glory. The Hebrew word translated "glory" is kivod, (כבוד). It also means "honor." Its root meaning is closely connected with the Hebrew word for "heavy." To treat something lightly would be the opposite of glorifying it. Maimonides points out that the priest's garments were not meant to glorify the priests who wore them. Instead, the priests' garments reminded the people of God's greatness.
The laws of the priestly garments teach some important lessons about clothing. For example, they teach that the way we dress matters to God. Clothing can bring honor or dishonor to God.
In many churches, and even in some synagogues, it has become popular to dress casually. Typically people dress better when they are going out to an expensive restaurant than they do when they attend worship services of the Most High. Even in Messianic assemblies people rarely dress their best for keeping the Sabbath. Jeans and T-shirts on Sabbath mornings, shorts on Yom Kippur, immodest, body-revealing clothing is flaunted even in the presence of the holy Torah scroll.
In modern Western culture, it has become common to regard dress and apparel as inalienable rights that are essential expressions of the individual. What is more, we have adopted some sort of assumed piety in dressing down. The reasoning proceeds along these lines: God does not look at the outside. God looks at the heart. Therefore, the outside should not matter.
Ironically, those who wear blue jeans and T-shirts to worship services seem to regard themselves more intrinsically spiritual than the "stiffs" who still dress formally, because they assume that their casual dress reflects a more genuine heart.
The laws of the priestly vestments prove that God looks at the outside as well as the inside, and He is concerned for how His people present themselves in the eyes of the world. The way we dress often reveals what's going on inside us. It also reflects on God. To dress disrespectfully on His holy days in His holy houses of worship is to disrespect Him
Haftorah
For the Haftorah and the prophecy of Yechezk’el’s Temple I will quote from Yashanet the part which come from an exhaustive explanation
concerning the building of the Temple
THE MILLENNIAL Even greater spiritual insight comes from the study of the
This remarkable concept is found in the book of Ezekiel, and further elaborated on in a Hebrew commentary:
Ezekiel 43:10-12 - Son of man, describe the temple to the house of
Midrash Tanchuma, Tzav 14 - Ezekiel said to the Holy One blessed be He: "Master of the World: We are now in exile, and You tell me to go and inform the Jewish people about the plan of the
In both the books of Ezekiel and Revelation, the idea of measuring different aspects of this
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As we know, the letters of the Hebrew alphabet correspond to various
numbers. This line of study is called Gematria, a word with Greek origins,
similar to "Geometry." The individual letters also have other allegorical and metaphysical meanings. They also combine to form both words which carry additional meaning - such as the various Names of God, as well as mathematical formulas. (Interestingly, the top physicists in the world today tell us that everything in the cosmos can be explained in terms of mathematical equations.) There is more to Gematria than just letters equaling numbers however. It is common knowledge that Gematria is the study of the numerical value of the letters and words of the Hebrew Torah. What is not generally realized is that Gematria, like geometry, is also the mathematics of space. 1 |
LETTER
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VALUE
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Aleph
|
1
|
|
Beth
|
2
|
|
Gimel
|
3
|
|
Daleth
|
4
|
|
He
|
5
|
|
Vau
|
6
|
|
Zayin
|
7
|
|
Cheth
|
8
|
|
Teth
|
9
|
|
Yod
|
10
|
|
Caph
|
20
(final = 500)
|
|
Lamed
|
30
|
|
Mem
|
40
(final = 600)
|
|
Nun
|
50
(final = 700)
|
|
Samekh
|
60
|
|
Ayin
|
70
|
|
Pe
|
80
(final = 800)
|
|
Tzaddi
|
90
(final = 900)
|
|
Qoph
|
100
|
|
Resh
|
200
|
|
Shin
|
300
|
|
Tau
|
400
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There are many aspects of the
The dimensions of this gate are given as six cubits by seven cubits:
Ezekiel 41:3 - Then went he inward, and measured the post of the door, two cubits; and the door, six cubits; and the breadth of the door, seven cubits.
As discussed in our previous studies, the number "6" is closely associated with the Sephirah of Tipheret. i.e., Tipheret represents the Vav ("V") in YHVH, which has a numerical value of six. Tipheret is also sixth Sephirah and represents the synthesis of the six Sephirah of Ze'er Anpin (Chesed, Gevurah, Tipheret, Netzah, Hod, Yesod), when they are not united with Malkhut, the last of the "lower seven" Sephirot.
The number "7" in Gematria is associated with "completion," This occurs when Ze'er Anpin (specifically Tipheret), is joined with its bride, Malkut, thus completing the unity of the lower seven Sephirot.
Thus, the gate to the Holy of Holies in the
Besides their association with the union of Tipheret and Malkhut, the numbers 6 and 7 are also important in term of their product. The product of 6 and 7 (6 multiplied by 7) is
(Recall the "frustration" of the Shekinah mention above in, Midrash Rabbah - The Song of Songs I:41, which depicts the "42" legs of the journey outside of the land.)
As mentioned earlier, the Sephirah of Tipheret is associated with the idea of a "gate" one must pass through to move upward spiritually. Recall also, that Tipheret is the Sephirah of Truth. (i.e., You can fool yourself as to who you think you are at the ego-level of Yesod, but you won't fool God at Tipheret!)
The Talmud and Zohar pull these themes together in these passages:
Talmud - Mas. Kiddushin 71a - The forty-two lettered Name is entrusted only to him who is pious, meek, middle-aged, free from bad temper, sober, and not insistent on his rights. And he who knows it, is heedful thereof, and observes it in purity, is beloved above and popular below, feared by man, and inherits two worlds, this world and the future world.
Zohar 3:256b - This is the gate to Hashem, the righteous walk through it.
As Tipheret in Azilut is also the Head of Creation (the Keter of Beriah) in Metatron, the Forty-two letter name is directly tied to creation and to Metatron (i.e. Messiah):
Soncino Zohar, Bereshith, Section 1, Page 30a - AND THE EARTH WAS VOID AND WITHOUT FORM. This describes the original state-as it were, the dregs of ink clinging to the point of the pen-in which there was no subsistence, until the world was graven with forty-two letters, all of which are the ornamentation of the Holy Name.
Soncino Zohar, Bereshith, Section 1, Page 16a - Up to this point only extend the allusions to the Most Mysterious who carves out and builds and vivifies in mysterious ways, through the esoteric explanation of one verse. From this point onwards bara shith, “he created six”, from the end of heaven to the end thereof, six sides which extend from the supernal mystic essence, through the expansion of creative force from a primal point. Here has been inscribed the mystery of the name of forty-two letters.
Soncino Zohar, Bereshith, Section 1, Page 8b - “And in the Egyptian's hand was a spear like a weaver's beam” (I Chr. XI, 23). This alludes to the divine rod which was in Moses’ hand, and on which there was engraved the divine ineffable Name radiating in various combinations of letters. These same letters were in possession of Bezalel, who was called “weaver”, and his school, as it is written: “Them hath he filled with wisdom of heart... of the craftsman and the skilled workman, and the weaver, etc.” (Exod. XXXV, 35). So that rod had engraved on it the ineffable Name on every side, in forty-two various combinations, which were illumined in different colours.
Soncino Zohar, Bereshith, Section 1, Page 27a - Similarly, the study of the Talmud is bitter compared with that of the esoteric wisdom, of which it is said, “And God showed him a tree” (Ibid.); this is a tree of life, and through it “the waters were sweetened”. Similarly of Moses it is written, “And the staff of God was in his hand.” This rod is Metatron, from one side of whom comes life and from the other death.
In summation, this gate to the Holy of Holies in the
Again, Yeshua spoke of Himself in these kabbalistic terms:
John 10:7-9 - Therefore Yeshua said again, "I
tell you the truth, I am the gate for the sheep. All who ever came before me were thieves and robbers,
but the sheep did not listen to them. I am the gate; whoever enters through me will
be saved. He will come in and go out, and find pasture.
As the forty-two letter Name is also associated with advent of creation
(which "groans" for tikkun/restoration - Romans 8:22), the
"completed gate" of Ezekiel's 
Eze 43:10 “Son of man, explain the House to the house of
Yisra’ĕl, and when they are ashamed of their crookednesses, they shall measure
the measurements.
Eze 43:11
“And since they shall be ashamed of all that they did, make known to them the
design of the House and its structure, and its exits and its entrances, its
entire design and all its laws, and all its forms and all its Torot. And write
it down before their eyes, so that they observe its entire design and all its
laws, and shall do them.
Eze 43:12
“This is the Torah of the House: Upon the mountaintop, all the boundary of it,
all around, is most set-apart. See, this is the Torah of the House.
Eze 43:13
“And these are the measurements of the altar in cubits, that cubit being one
cubit and a handbreadth, and the base one cubit high and one cubit wide, with a
rim all around its edge of one span. And this is the upper part of the altar.
Eze 43:14
“And from the base on the ground to the lower ledge, two cubits, and the width
of the ledge one cubit, and from the smaller ledge to the larger ledge four
cubits, and the width of the ledge one cubit.
Eze 43:15
“And the altar hearth is four cubits high, and four horns extending upward from
the hearth.
Eze 43:16
“And the altar hearth is twelve cubits long, and twelve wide, square at its
four corners.
Eze 43:17
“And the ledge is fourteen long and fourteen wide on its four sides, with a rim
of half a cubit around it, and its base one cubit all around, and its steps
face east.”
Eze 43:18
And He said to me, “Son of man, thus said the Master יהוה, ‘These are the laws for the altar
on the day when it is made, for offering burnt offerings on it, and for
sprinkling blood on it.
Eze 43:19 ‘And you shall give a young bull
for a sin offering to the priests, the Lĕwites, who are of the seed of Tsaḏoq,
who approach unto Me,’ declares the Master יהוה.
Eze 43:20 ‘And you shall take some of its
blood and put it on the four horns of the altar, on the four corners of the
ledge, and on the rim around it, and shall cleanse it and make atonement for
it.
Eze 43:21 ‘And you shall take the bull of
the sin offering, and shall burn it in the appointed place of the House,
outside the set-apart place.
Eze 43:22 ‘And on the second day you bring
a male goat, a perfect one, for a sin offering. And they shall cleanse the
altar, as they cleansed it with the bull.
Eze 43:23 ‘When you have ended cleansing
it, bring a young bull, a perfect one, and a ram from the flock, a perfect one.
Eze 43:24 ‘And you shall bring them before
יהוה, and the priests shall throw salt
on them and offer them up as a burnt offering to יהוה.
Eze 43:25 ‘Prepare a goat for a sin
offering daily for seven days, and prepare a young bull and a ram from the
flock, perfect ones.
Eze 43:26 ‘For seven days they shall make
atonement for the altar and cleanse it, and ordain it.
Eze 43:27 ‘And when these days are
completed it shall be, on the eighth day and thereafter, that the priests make
your burnt offerings and your peace offerings on the altar, and I shall accept
you,’ declares the Master יהוה.”
In the book of Shmu’el,
Saul didn’t understand the way of יהוה. His carnal nature was to please men and not Elohim (verses 22-23) and so sinned
against Elohim and lost his Kingship.
15:1
And Shemu’ĕl said to Sha’ul, “יהוה sent me to anoint you sovereign
over His people, over Yisra’ĕl. And now, listen to the voice of the words of יהוה.
1Sa 15:2 “Thus said יהוה of hosts, ‘I shall punish Amalĕq
for what he did to Yisra’ĕl, how he set himself against him on the way when he
came up from Mitsrayim.
1Sa 15:3 ‘Now go, and you shall smite
Amalĕq and put under the ban all that he has, and you shall not spare them, and
put to death from man to woman, from infant to nursing child, from ox to sheep,
from camel to donkey.’ ”
1Sa 15:4 Then Sha’ul summoned the people
and mustered them in Tela’im, two hundred thousand foot soldiers and ten
thousand men of Yehuḏah.
1Sa 15:5 and Sha’ul came to a city of Amalĕq
1Sa 15:6 and Sha’ul said to the Qĕynites,
“Go, turn aside, come down from among the Amalĕqites, lest I destroy you with
them. For you did show kindness to all the children of Yisra’ĕl when they came
up out of Mitsrayim.” So the Qĕynites turned aside from the midst of the
Amalĕqites.
1Sa 15:7 and Sha’ul smote the Amalĕqites,
from Ḥawilah all the way to Shur, which is before Mitsrayim.
1Sa 15:8 and he caught Aḡaḡ sovereign
of the Amalĕqites alive, and put under the ban all the people with the edge of
the sword.
1Sa 15:9 but Sha’ul and the people spared
Aḡaḡ and the best of the sheep, and the cattle, and the fatlings, and the
lambs, and all that was good, and would not put them under the ban. But all
goods despised and worthless, that they put under the ban.
1Sa 15:10 and the word of יהוה came to Shemu’ĕl, saying,
1Sa 15:11 “I am grieved that I have set up
Sha’ul as sovereign, for he has turned back from following Me, and has not
performed My words.” And it displeased Shemu’ĕl, and he cried to יהוה all night.
1Sa 15:12 and Shemu’ĕl rose early in the
morning to meet Sha’ul, and it was told to Shemu’ĕl, saying, “Sha’ul went to
Karmel, and see, he set up a monument for himself, then turned and passed over,
and went down to Gilgal.”
1Sa 15:13 and Shemu’ĕl came to Sha’ul, and
Sha’ul said to him, “Blessed are you of יהוה! I have performed
the word of יהוה.”
1Sa 15:14 but Shemu’ĕl said, “What then is
this bleating of the sheep in my ears, and the lowing of the cattle which I
hear?”
1Sa 15:15 and Sha’ul said, “They have
brought them from Amalĕq, because the people spared the best of the sheep and
the cattle, to slaughter to יהוה your Elohim. And the rest we have
put under the ban.”
1Sa 15:16 and Shemu’ĕl said to Sha’ul,
“Wait, and let me declare to you what יהוה said to me last night.” And he
said to him, “Speak.”
1Sa 15:17 and Shemu’ĕl said, “Though you
were little in your own eyes, were you not head of the tribes of Yisra’ĕl? And
did not יהוה anoint you sovereign over
Yisra’ĕl?
1Sa 15:18 “and יהוה sent you on the way, and said,
‘Go, and you shall put under the ban the sinners, the Amalĕqites, and fight
against them until they are consumed.’
1Sa 15:19 “and why did you not obey the
voice of יהוה, but swooped down on the spoil, and
did evil in the eyes of יהוה?”
1Sa 15:20 and Sha’ul said to Shemu’ĕl, “I
did obey the voice of יהוה, and I went
on the way on which יהוה sent me, and brought back Aḡaḡ
sovereign of Amalĕq, and I put Amalĕq under the ban.
1Sa 15:21 “But the people took of the
spoil, of the sheep and cattle, the best of that which should have been put
under the ban, to slaughter to יהוה your Elohim in Gilgal.”
1Sa 15:22 Then Shemu’ĕl said, “Does יהוה delight in burnt offerings and slaughterings, as in
obeying the voice of יהוה? Look, to obey is better than an offering, to heed
is better than the fat of rams.
1Sa 15:23 “For rebellion is as the sin of divination, and
stubbornness is as wickedness and idolatry. Because you have rejected the word
of יהוה, He also
does reject you as sovereign.”
1Sa 15:24 and Sha’ul said to Shemu’ĕl, “I
have sinned, for I have transgressed the command of יהוה and your words, because I feared
the people and listened to their voice.
1Sa 15:25 “And now, please pardon my sin,
and return with me, and let me bow myself to יהוה.”
1Sa 15:26 but Shemu’ĕl said to Sha’ul, “I
do not return with you, for you have rejected the word of יהוה, and יהוה does reject you from being
sovereign over Yisra’ĕl.”
1Sa 15:27 and as Shemu’ĕl turned around to
go away, Sha’ul seized the edge
of his robe, and it tore.
1Sa 15:28 and Shemu’ĕl said to him, “יהוה has torn the reign of Yisra’ĕl
from you today, and has given it to a neighbour of yours, better than you.
1Sa 15:29 “Moreover, the Eminence of
Yisra’ĕl does not lie nor relent. For He is not a man, that He should relent.”
1Sa 15:30 Then he said, “I have sinned. But esteem me now, please, before the
elders of my people and before Yisra’ĕl, and return with me, and I shall bow
myself to יהוה your Elohim.”
1Sa 15:31 and Shemu’ĕl turned back after
Sha’ul, and Sha’ul bowed himself to יהוה.
1Sa 15:32 and Shemu’ĕl said, “Bring Aḡaḡ
sovereign of the Amalĕqites here to me.” So Aḡaḡ came to him delightedly, and
Aḡaḡ said, “Truly, the bitterness of death has turned aside.”
1Sa 15:33 and Shemu’ĕl said, “As your
sword bereaved women, let your mother be bereaved among women too.” Shemu’ĕl
then hewed Aḡaḡ to pieces before יהוה in Gilgal.
1Sa 15:34 and Shemu’ĕl went to Ramah,
while Sha’ul went up to his house at Giḇʽah of Sha’ul.
1Sa 15:35 and Shemu’ĕl did not see Sha’ul
again until the day of his death, for
Shemu’ĕl mourned for Sha’ul. And יהוה was grieved that He had made
Sha’ul to reign over Yisra’ĕl.
Mat 5:14
“You are the light of the world. It is impossible for a city to be hidden on a
mountain.
Mat 5:15
“Nor do they light a lamp and put it under a basket, but on a lampstand, and it
shines to all those in the house.
Mat
5:16 “Let
your light so shine before men, so that they see your good works and praise
your Father who is in the heavens.
Josephus, Antiquities of the Jews
BOOK THREE
CHAPTER 7
CONCERNING
THE GARMENTS OF THE PRIESTS, AND OF THE HIGH PRIEST.
1.
THERE were peculiar garments appointed for the priests, and for all the rest,
which they call Cohanoeoe [-priestly] garments, as also for the high
priests, which they call Cahanoeoe Rabbae, and denote the high priest's
garments. Such was therefore the habit of the rest. But when the priest
approaches the sacrifices, he purifies himself with the purification which the
law prescribes; and, in the first place, he puts on that which is called Machanase,
which means somewhat that is fast tied. It is a girdle, composed of fine
twined linen, and is put about the privy
parts, the feet being to be inserted into them in the nature of breeches,
but above half of it is cut off, and it ends at the thighs, and is there tied
fast.
2.
Over this he wore a linen vestment, made of fine flax doubled: it is called Chethone,
and denotes linen, for we call linen by the name of Chethone. This
vestment reaches down to the feet, and sits close to the body; and has sleeves
that are tied fast to the arms: it is girded to the breast a little above the
elbows, by a girdle often going round, four fingers broad, but so loosely
woven, that you would think it were the skin of a serpent. It is embroidered with flowers of scarlet, and purple, and blue,
and fine twined linen, but the warp was nothing but fine linen. The beginning
of its circumvolution is at the breast; and when it has gone often round, it is
there tied, and hangs loosely there down to the ankles: I mean this, all the time the priest is not about any laborious
service, for in this position it appears in the most agreeable manner to the
spectators; but when he is obliged to assist at the offering sacrifices, and to
do the appointed service, that he may not be hindered in his operations by its
motion, he throws it to the left, and bears it on his shoulder. Moses indeed calls this belt Albaneth;
but we have learned from the Babylonians to call it Emia, for so it
is by them called. This vestment has no loose or hollow parts any where in it,
but only a narrow aperture about the neck; and it is tied with certain strings
hanging down from the edge over the breast and back, and is fastened above each
shoulder: it is called Massabazanes.
3.
Upon his head he wears a cap, not brought
to a conic form nor encircling the whole head, but still covering more than
the half of it, which is called Masnaemphthes; and its make is such that
it seems to be a crown, being made of thick swathes, but the contexture is of
linen; and it is doubled round many times, and sewed together; besides which, a
piece of fine linen covers the whole cap from the upper part, and reaches down
to the forehead, and hides the seams (junction, suture) of the swathes
(bandage, dress), which would otherwise appear indecently: this adheres closely
upon the solid part of the head, and is thereto so firmly fixed, that it may
not fall off during the sacred service about the sacrifices. So we have now
shown you what is the habit of the generality of the priests.
4.
The high priest is indeed adorned
with the same garments that we have described, without abating one; only over
these he puts on a vestment of a blue color. This also is a long robe, reaching
to his feet, [in our language it is called .Meeir,] and is tied round
with a girdle, embroidered with the same colors and flowers as the former, with
a mixture of gold interwoven. To the bottom of which garment are hung fringes,
in color like pomegranates, with golden bells (see
explanations13) by a curious and beautiful contrivance; so that
between two bells hangs a pomegranate, and between two pomegranates a bell. Now
this vesture was not composed of two pieces, nor was it sewed together upon the
shoulders and the sides, but it was one long vestment so woven as to have an
aperture for the neck; not an oblique one, but parted all along the breast and
the back. A border also was sewed to it, lest the aperture should look too
indecently: it was also parted where the hands were to come out.
5.
Besides these, the high priest put on a third garment, which was called the Ephod, which
resembles the Epomis of the Greeks. Its make was after this manner: it was
woven to the depth of a cubit, of several colors, with gold intermixed, and
embroidered, but it left the middle of the breast uncovered: it was made with
sleeves also; nor did it appear to be at all differently made from a short
coat. But in the void place of this garment there was inserted a piece of the
bigness of a span, embroidered with gold, and the other colors of the ephod,
and was called Essen, [the
breastplate,] .which in the Greek language signifies the Oracle. This
piece exactly filled up the void space in the ephod. It was united to it by
golden rings at every corner, the like rings being annexed to the ephod, and a
blue riband was made use of to tie them together by those rings; and that the
space between the rings might not appear empty, they contrived to fill it up
with stitches of blue ribands. There were also two sardonyxes upon the
ephod, at the shoulders, to fasten it in
the nature of buttons, having each end running to the sardonyxes of gold,
that they might be buttoned by them. On these were engrave the names of the
sons of Jacob, in our own country letters, and in our own tongue (Hebrew), six on each of the stones, on either side;
and the elder sons' names were on the right shoulder. Twelve stones also there
were upon the breast-plate, extraordinary in largeness and beauty; and they
were an ornament not to be purchased by men, because of their immense value.
These stones, however, stood in three rows, by four in a row, and were inserted
into the breastplate itself, and they were set in ouches of gold, that were
themselves inserted in the breastplate, and were so made that they might not
fall out low the first three stones were a sardonyx, a topaz, and an emerald.
The second row contained a carbuncle, a jasper, and a sapphire. The first of
the third row was a ligure, then an amethyst, and the third an agate, being the
ninth of the whole number. The first of the fourth row was a chrysolite, the
next was an onyx, and then a beryl, which was the last of all. Now the names of
all those sons of Jacob were engraven in these stones, whom we esteem the heads
of our tribes, each stone having the honor of a name, in the order according to which they were born. And
whereas the rings were too weak of themselves to bear the weight of the stones,
they made two other rings of a larger size, at the edge of that part of the
breastplate which reached to the neck, and inserted into the very texture of the
breastplate, to receive chains finely wrought, which connected them with golden
bands to the tops of the shoulders, whose extremity turned backwards, and went
into the ring, on the prominent back part of the ephod; and this was for the
security of the breastplate, that it might not fall out of its place. There was
also a girdle sewed to the breastplate, which was of the fore mentioned colors,
with gold intermixed, which, when it had gone once round, was tied again upon
the seam, and hung down. There were also golden loops that admitted its fringes
at each extremity of the girdle, and included them entirely.
6.
The high priest's mitre was the same that we described before, and was wrought
like that of all the other priests; above which there was another, with swathes
of blue embroidered, and round it was a golden crown polished, of three rows,
one above another; out of which arose a cup of gold, which resembled the herb
which we call Saccharus; but those Greeks that are skillful in botany
call it Hyoscyamus. Now, lest any one that has seen this herb, but has
not been taught its name, and is unacquainted with its nature, or, having known
its name, knows not the herb when he sees it, I shall give such ,as these are a
description of it. This herb is oftentimes in tallness above three spans, but
its root is like that of a turnip (for he that should compare it thereto would
not be mistaken); but its leaves are like the leaves of mint. Out of its
branches it sends out a calyx, cleaving. to the branch; and a coat encompasses
it, which it naturally puts off when it is changing, in order to produce its
fruit. This calyx is of the bigness of the bone of the little finger, but in
the compass of its aperture is like a cup. This I will further describe, for
the use of those that are unacquainted with it. Suppose a sphere be divided
into two parts, round at the bottom, but having another segment that grows up
to a circumference from that bottom; suppose it become narrower by degrees, and
that the cavity of that part grow decently smaller, and then gradually grow
wider again at the brim, such as we see in the navel of a pomegranate, with its
notches. And indeed such a coat grows over this plant as renders it a
hemisphere, and that, as one may say, turned accurately in a lathe, and having
its notches extant above it, which, as I said, grow like a pomegranate, only
that they are sharp, and end in nothing but prickles. Now the fruit is
preserved by this coat of the calyx, which fruit is like the seed of the herb
Sideritis: it sends out a flower that may seem to resemble that of poppy. Of
this was a crown made, as far from the hinder part of the head to each of the
temples; but this Ephielis, for so this
calyx may be called, did not cover the forehead, but it was covered with a golden
plate, (read explanation14)
which had inscribed upon it the name of God in sacred characters. And such were
the ornaments of the high priest.
7.
Now here one may wonder at the ill-will which men bear to us, and which they
profess to bear on account of our despising that Deity which they pretend to
honor; for if any one do but consider the fabric of the tabernacle, and take a
view of the garments of the high priest, and of those vessels which we make use
of in our sacred ministration, he will find that our legislator was a divine
man, and that we are unjustly reproached by others; for if any one do without
prejudice, and with judgment, look upon these things, he will find they were
every one made in way of imitation and representation of the universe. When
Moses distinguished the tabernacle into three parts, (15) and allowed two of them to the priests, as a place
accessible and common, he denoted the land and the sea, these being of
general access to all; but he set apart the third division for God, because
heaven is inaccessible to men. And when he ordered twelve loaves to be set on
the table, he denoted the year, as distinguished into so many months. By
branching out the candlestick into seventy parts, he secretly intimated the Decani,
or seventy divisions of the planets; and as to the seven lamps upon the
candlesticks, they referred to the course of the planets, of which that is the
number. The veils, too, which were composed of four things, they declared the
four elements; for the fine linen was proper to signify the earth, because the
flax grows out of the earth; the purple signified the sea, because that color
is dyed by the blood of a sea shell-fish; the blue is fit to signify the air;
and the scarlet will naturally be an indication of fire. Now the vestment of
the high priest being made of linen, signified the earth; the blue denoted the
sky, being like lightning in its pomegranates, and in the noise of the bells
resembling thunder. And for the ephod, it showed that God had made the universe
of four elements; and as for the gold interwoven, I suppose it related to the
splendor by which all things are enlightened. He also appointed the breastplate
to be placed in the middle of the ephod, to resemble the earth, for that has
the very middle place of the world. And the girdle which encompassed the high
priest round, signified the ocean, for that goes round about and includes the
universe. Each of the sardonyxes declares to us the sun and the moon; those, I
mean, that were in the nature of buttons on the high priest's shoulders. And
for the twelve stones, whether we understand by them the months, or whether we
understand the like number of the signs of that circle which the Greeks call
the Zodiac, we shall not be mistaken in their meaning. And for the
mitre, which was of a blue color, it seems to me to mean heaven; for how otherwise
could the name of God be inscribed upon it? That it was also illustrated with a
crown, and that of gold also, is because of that splendor with which God is
pleased. Let this explication (16)
suffice at present, since the course of my narration will often, and on many
occasions, afford me the opportunity of enlarging upon the virtue of our
legislator.
ENDNOTES
(13) The use of these golden bells at the bottom of the high priest's long
garment, seems to me to have been this: That by shaking his garment at the time
of his offering incense in the temple, on the great day of expiation, or at
other proper periods of his sacred ministrations there, on the great festivals,
the people might have notice of it, and might fall to their own prayers at the
time of incense, or other proper periods; and so the whole congregation might
at once offer those common prayers jointly with the high priest himself to the
Almighty See Luk_1:10; Rev_8:3-4. Nor probably is the son of Sirach to be otherwise
understood, when he says of Aaron, the first high priest, Ecelus. 45:9,
"And God encompassed Aaron with pomegranates, and with many golden bells
round about, that as he went there might
be a sound, and a noise made that might be heard in the temple, for a
memorial to the children of his people."
(14) The reader ought to take notice here, that the very Mosaic Petalon, or
golden plate, for the forehead of the Jewish high priest, was itself preserved,
not only till the days of Josephus, but of Origen; and that its inscription,
Holiness to YHWH, was in the Samaritan characters. See Antiq. B. VIII. ch. 3.
sect. 8, Essay on the Old Test. p. 154, and Reland, De pol. Templi, p. 132.
(15) When Josephus, both here and ch. 6. sect. 4, supposes the tabernacle to
have been parted into three parts, he seems to esteem the bare entrance to be a
third division, distinct from the holy and the most holy places; and this the
rather, because in the temple afterward
there was a real distinct third part, which was called the Porch: otherwise
Josephus would contradict his own description of the tabernacle, which gives as
a particular account of no more than two parts.
(16) This explication of the mystical meaning of the Jewish tabernacle and
its vessels, with the garments of the high priest, is taken out of Philo, and fitted to Gentile philosophical notions. This may possibly be
forgiven in Jews, greatly versed in
heathen learning and philosophy, as Philo had ever been, and as Josephus had
long been when he wrote these Antiquities. In the mean time, it is not to
be doubted, but in their education they must have both learned more Jewish
interpretations, such as we meet with in the Epistle of Barnabas, in that to
the Hebrews, and elsewhere among the old Jews. Accordingly when Josephus wrote
his books of the Jewish War, for the use of the Jews, at which time he was
comparatively young, and less used to Gentile books, we find one specimen of
such a Jewish interpretation; for there (B. VII. ch. 5. sect. 5) he makes the seven branches of the
temple-candlestick, with their seven lamps, an emblem of the seven days of
creation and rest, which are here emblems of the seven planets.
Nor certainly ought ancient Jewish emblems to be explained any other way than
according to ancient Jewish, and not Gentile, notions. See of the War, B. I.
ch. 33. sect. 2.
TREE of LIFE
Basic
(picture next page)
From the bottom, up:
At the bottom: Malkut the Kingdom, the entrance
door
In the middle: Yesod the foundation i.e. Messiah , the Torah
The middle pillar Tiferet the Truth i.e. the place
where Messiah stands the place where
each of us must go through before entering eternal life! At this stage in our
Journey there is no more places for lies but a pure and undefiled life.
Right and left from Yesod:
Right Netzah, the place of victory represented
by Moshe
Left Hod the place of Glory represented
by Aharon
Above Tiferet we find:
On the right side Chesed the place of mercy represented by Abaraham
On the left side Gewurah the place of strictness and
judgment the place of HaSatan
One step above we find:
On the right Chochmah the place of wisdom
no more for human condition but dwelling in Messiah
יהושע
On the left Binah the place of understanding same as for wisdom, also
dwelling in Messiah יהושע
On the top: Ketter which embed the perfect will of Elohim:
The sefirot
(attrinute) of da’at (knowledge) is
the result of Binah and Chochmah bringing
knowledge to somebody.
To the
believers Sha’ul writes:
Col 1:9
for this
cause we also, since the day we heard it, do not cease to pray for you, and to
desire that ye might be filled with the knowledge (da’at) of his will (ketter)
in all wisdom (chochmah) and
spiritual understanding (binah);
Col 1:10 That ye might
walk worthy of the Master unto all pleasing, being fruitful in every good work,
and increasing in the knowledge (da’at)
of Elohim;
Col 1:13
Who hath
delivered us from the power of darkness, and hath translated us into the
kingdom (Malkut) of his dear Son:
This is replicated in the Human body:
From the top to the bottom:
Ketter:
The will seat in the head, the brain of man.
Binah the
left part of man’s brain
Chochmah the
right part of man’s brain
Gewurah the
left shoulder
Chochmah
the right shoulder
Tiferet the
heart
Hod the
left legs
Netzach the
right legs
Yesod man’s
membrum (sex)
Malchut the
earthly Kingdom.
Da’at the
sefirot of knowledge is reach when divine wisdom
(Chochmah) comes together with divine understanding
(Binah)
Pro 1:1 The proverbs of Solomon the son of David,
king of Israel
Pro 1: 2 Connaître la sagesse (chochmah ) et l'instruction; percevoir les mots de la compréhension (Binah);
Pro 1: 3 Pour recevoir l'instruction de sagesse, de justice, de jugement et d'équité;
Pro 1: 4 Donner subtilité au simple, au jeune homme connaissance (da'at) et discrétion.
Pro 1: 5, un homme sage entendra et augmentera l'apprentissage; et un homme intelligent comprendra les sages conseils:
Pro 9: 1 La sagesse a construit sa maison, elle a taillé ses sept piliers (Gewurah, Chesed, Tiferet, Hod, Netzach et Malkhout). :
C'est mystique, mais ce que notre Père céleste veut que nous comprenions.
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