25Parsha Vayyikra – and He
called
Vayyikra 1 :1 – 5 :19
1st Shmu’el 15
:1-34, Yesha’yahu 43 :21 44 :23,
Hebrew 10 :1-18
Daniel ben Ya'acov Ysrael
updated March 30, 2020
The book of Vayyikra brings us to the different sacrifices commanded by Yehowah for the
Messiah and the Sacrifices (FFZO)
"In today’s world, when there is no Temple, the laws of the sacrifices seem obsolete and irrelevant. Are they really?
The book of Leviticus begins with several chapters describing the sacrificial services. Elohim called to Moshe from within the Tent of Meeting and delivered to him the laws of the sacrificial system.
In today’s world, when there is no Temple, the laws of the sacrifices seem obsolete and irrelevant. Nevertheless, devout Jews continue to diligently study the laws of the sacrifices.
New Testament readers understand that there are no sacrifices today and that the Messiah’s suffering provided the ultimate sacrifice for sin. Believers often erroneously assume a direct cause-and-effect relationship. We commonly hear that the sacrifices are no longer brought because the death of Yeshua fulfilled the sacrifices and made them obsolete. In reality, the cessation of sacrifice and the atoning sacrifice of Messiah are unrelated. The Jewish people (including the apostles) continued to offer sacrifices in the Temple for forty years after the death and resurrection of the Messiah.
Yeshua’s sacrifice transcends the earthly sacrifices spoken of in Leviticus. In a sense, one might say that His death fulfilled the prophetic foreshadowing of the sacrificial services, but that does not explain the cessation of the sacrificial services. The Jewish people ceased offering sacrifices only because of the destruction of the Temple.
Even when the Temple still stood, it provided only a shadow of the heavenly reality of the Temple above. Therefore, the sacrifices on earth were shadows of a greater, higher, and holier spiritual worship in the heavenly Sanctuary.
In what respect does Messiah fulfill the sacrifices? We understand fairly well that His death functioned as a sacrifice for sin, but only one or two of the five types of sacrifices listed in Leviticus pertain to sin. Consider the burnt offering, the bread offering, and the peace offering—these sacrifices were not brought for sin. In what sense does Messiah fulfill them? As we proceed through this Torah portion, we will briefly consider each of the sacacrifices and their messianic significance."
The Messiah’s sacrifice cannot make the Levitical sacrifices obsolete because the Messiah’s sacrifice was already at work before Yehovah introduced the Levitical sacrifices. Long before the days of the Tabernacle, long before Elohim called to Moses from within the Tent of Meeting, even before Adam’s first sin, the Messiah was “the Lamb that was slain from the creation of the world.” (Revelation 13:8, NIV.)"
Christians boast and claim that the Torah has been abolished! On the other side,
Orthodox Jews pray during the
“Shemoneh Esrei”prayer:
“Be favorable, HaShem, our God
toward your people Israel and their prayer and restore the service to the Holy
of Holies of your Temple. The Fire-offerings of Israel and their prayers accept
with love and favor, and may the service of your people Israel always be
favorable to you”.
The first do not care for the Torah, the second cleave to the Torah, and
do not see what
Extremes are always dangerous. Overzealous has never been a requirement
before Yehowah.
I will include some commentaries from First Fruits of Zion to get deeper understanding in this rituals ordained in the Torah:
Sacrifices are Pure (FFZO
"The reason for our aversion to Leviticus is largely based upon our revulsion at the thought of animal sacrifice.
When Yeshua was five years old, He began to study the book of Vayikra. In the days of the Master (and even in modern Judaism) the formal religious education of a child begins at the age of five, and it begins with the study of Leviticus. It is somewhat puzzling for us to think that little children should be forced to study the dreadful laws of blood and sacrifice which constitute the first chapters of Leviticus. We wouldn't even impose a serious study of Leviticus upon our seminary students, much less our five-year-olds.
The reason for our aversion to Leviticus is largely based upon our revulsion at the thought of animal sacrifice. Within the mainstream of Western Christianity, there exists an unconscious reluctance to acknowledge that our Elohim is a Elohim who not only chose to be worshipped through the sacrifice of animals but, in fact, took pleasure in the fragrance of burning meat rising from the altar. We have so sanitized and white-washed God that the demand for animal sacrifice seems to contradict everything we have made Elohim into. The laws of sacrifice and sacrificing disconcert us. When the biblical text begins to teach us about priests throwing blood around and cutting out the fat surrounding the diaphragm and the two kidneys, we tend to become nauseous rather than blessed. We quickly explain that the sacrifices were only to teach the Israelites about Yeshua, and we comfort ourselves with the notion that the 'New Testament' abolishes sacrifice.
But this statement is a gross oversimplification. There are five different classifications of sacrifice, each brought for different reasons. There are dozens of types of bread offerings, wine libations, water libations, additional offerings, complex ritual procedures and chapters and chapters of text. There are procedures for ordaining priests and instructions for their sanctification and purification. The Bible is not stingy on details concerning the ritual services. But of what value is it for us to profess that the Messiah fulfills the sacrifices when we know virtually nothing about those same sacrifices? To simply dismiss it all by saying, 'Yeshua fulfilled the sacrifices,' does a great disservice to the text and to the Master Himself.
If we truly believe that Yeshua's death and resurrection fulfilled the institutions of sacrifice and sacrificing, then we as believers are all the more obligated to invest our energy in studying those institutions. Only to the extent that we understand those institutions can we hope to understand the work of Messiah."The Temple has been destroyed in the year 70 C.E. during the time of Vespasian by Titus who
I will include some commentaries from First Fruits of Zion to get deeper understanding in this rituals ordained in the Torah:
Sacrifices are Pure (FFZO
"The reason for our aversion to Leviticus is largely based upon our revulsion at the thought of animal sacrifice.
When Yeshua was five years old, He began to study the book of Vayikra. In the days of the Master (and even in modern Judaism) the formal religious education of a child begins at the age of five, and it begins with the study of Leviticus. It is somewhat puzzling for us to think that little children should be forced to study the dreadful laws of blood and sacrifice which constitute the first chapters of Leviticus. We wouldn't even impose a serious study of Leviticus upon our seminary students, much less our five-year-olds.
The reason for our aversion to Leviticus is largely based upon our revulsion at the thought of animal sacrifice. Within the mainstream of Western Christianity, there exists an unconscious reluctance to acknowledge that our Elohim is a Elohim who not only chose to be worshipped through the sacrifice of animals but, in fact, took pleasure in the fragrance of burning meat rising from the altar. We have so sanitized and white-washed God that the demand for animal sacrifice seems to contradict everything we have made Elohim into. The laws of sacrifice and sacrificing disconcert us. When the biblical text begins to teach us about priests throwing blood around and cutting out the fat surrounding the diaphragm and the two kidneys, we tend to become nauseous rather than blessed. We quickly explain that the sacrifices were only to teach the Israelites about Yeshua, and we comfort ourselves with the notion that the 'New Testament' abolishes sacrifice.
But this statement is a gross oversimplification. There are five different classifications of sacrifice, each brought for different reasons. There are dozens of types of bread offerings, wine libations, water libations, additional offerings, complex ritual procedures and chapters and chapters of text. There are procedures for ordaining priests and instructions for their sanctification and purification. The Bible is not stingy on details concerning the ritual services. But of what value is it for us to profess that the Messiah fulfills the sacrifices when we know virtually nothing about those same sacrifices? To simply dismiss it all by saying, 'Yeshua fulfilled the sacrifices,' does a great disservice to the text and to the Master Himself.
If we truly believe that Yeshua's death and resurrection fulfilled the institutions of sacrifice and sacrificing, then we as believers are all the more obligated to invest our energy in studying those institutions. Only to the extent that we understand those institutions can we hope to understand the work of Messiah."The Temple has been destroyed in the year 70 C.E. during the time of Vespasian by Titus who
attacked Jerusalem. From Flavius Josephus “War of the Jews” The
destruction of Jerusalem
“ 1. NOW as soon as the army had no more people to slay or to plunder,
because there
Prophecies fulfilled
Now after having read from Flavius Josephus account, let us read what
Yehoshua told his
Mat 24:2 And עשוהי said to them, “Do you not see all these? Truly, I say
to you, not one
Luk 19:43 “Because days shall come upon you when your enemies shall
build a rampart
Luk 19:44 and dash you to the ground, and your children within you. And
they shall not
False Messiahs will raise
False Messiahs will raise
These words from Yehoshua were fulfilled forty years later. This was the
period left to the
Later around 133 C.E. a man called Simon ben Cosiba, was a great soldier
and his name was
And declared that he was Messiah!
The rabbis were aware that the Messiah had to be born in the year 4,000
the fourth day of
This was done in order to make it look like Shimon Ben Cosiba was
fulfilling some of the
from 4133 to 3893 overnight. This is why today when you look at the
“Jews calendar) they
Simon bar Kochba was killed and never raised from the death.
Here a list not exhaustive of the false Messiahs over the centuries: (not included the christians and muslim)
Here a list not exhaustive of the false Messiahs over the centuries: (not included the christians and muslim)
In Judaism, "messiah" originally meant a divinely appointed king, such as David, Cyrus the Great[1] or Alexander the Great.[2] Later, especially after the failure of the Hasmonean Kingdom (37 BC) and the Jewish–Roman wars (AD 66–135), the figure of the Jewish messiah was one who would deliver the Jews from oppression and usher in an Olam Haba ("world to come") or Messianic Age. However the term "false messiah" was largely absent from rabbinic literature. The first mention is in the Sefer Zerubbabel, from the mid-seventh century, which uses the term, mashiah sheker, ("false messiah").[3]
- Jesus of Nazareth (c. 4 BC – 30/33 AD), leader of a Jewish sect who was crucified by the Romans for sedition and is believed by Christians to have been resurrected.[4] Jews who believed him to be the Messiah were originally called Nazarenes and later they were known as Jewish Christians (the first Christians).[5] Muslims[6][7] and Christians[8] (including Messianic Jews[9]) believe him to be the Messiah.
- Simon bar Kokhba (died c. 135), founded a short-lived Jewish state before being defeated in the Second Jewish-Roman War.
- Moses of Crete, who in about 440–470 persuaded the Jews of Crete to walk into the sea, as Moses had done, to return to Israel. The results were disastrous and he soon disappeared.
- Ishak ben Ya'kub Obadiah Abu 'Isa al-Isfahani (684–705), who led a revolt in Persia against the Umayyad Caliph 'Abd al-Malik ibn Marwan.
- David Alroy, born in Kurdistan, who around 1160 agitated against the caliph before being assassinated.
- Moses Botarel of Cisneros, active around 1413; claimed to be a sorcerer able to combine the names of God.
- Asher Lämmlein, a German near Venice who proclaimed himself a forerunner of the Messiah in 1502.
- David Reubeni (1490–1541?) and Solomon Molcho (1500–1532), messianic adventurers who travelled in Portugal, Italy and Turkey; Molcho, who was a baptised Catholic, was tried by the Inquisition, convicted of apostasy and burned at the stake.
- Sabbatai Zevi (1626–1676), an Ottoman Jew who claimed to be the Messiah, but then converted to Islam; still has followers today in the Dönmeh.
- Jacob Querido (?–1690), claimed to be the new incarnation of Sabbatai; later converted to Islam and led the Dönmeh.
- Miguel Cardoso (1630–1706), another successor of Sabbatai who claimed to be the "Messiah ben Ephraim".
- Löbele Prossnitz (?–1750), attained some following amongst former followers of Sabbatai, calling himself the "Messiah ben Joseph".
- Jacob Joseph Frank (1726–1791), who claimed to be the reincarnation of King David and preached a synthesis of Christianity and Judaism.
- Yosef Yitzchak Schneersohn (r. 1920 - 1950), sixth rebbe (spiritual leader) of Chabad Lubavitch, claimed to be "Atzmus u'mehus alein vi er hat zich areingeshtalt in a guf" (Yiddish and Englishfor: "Essence and Existence [of God] which has placed itself in a body"),[10] and to be the Messiah.[11][12][13][14]
- Menachem Mendel Schneerson (1902–1994), seventh rebbe of Chabad Lubavitch, claimed to be the Messiah by his followers.[13][14][15][16][17][18] (Source Wikipedia)
Zec 12:10 “And I shall pour on the house of David and on the inhabitants
of Yerushalayim a
Short introduction of the sacrifices from "La Bonne Nouvelle":
"Qorbanoth''
The parachah lists the five types of sacrifices, which it would be more appropriate to name: "rapprochements", a term from the Hebrew "qorbanoth".
To approach Elohim, to be permanently admitted into the body of Israel, it was necessary to practice the rules prescribed by the Torah.
Let's follow the reading:
a first “qorban-sacrifice” is literally called “Olah” “the ascent” translated by holocaust,
a second is called "Minhah" translated as donation, oblation,
a third is the "Zévah shélamiym" a sacrifice of remuneration or pacification or accomplishment, translated as communion.
These first three expressions of “rapprochement” are of a voluntary nature, we could say as being the result of personal initiative, unconstrained, coming from the heart, carried out in the concern of a rapprochement experienced as necessary, pleasant, with enthusiasm of the presence of Elohim.
A fourth sacrifice is called "Hattath" either sin, of an involuntary nature, by omission or by thoughtlessness of speech,
a fifth sacrifice is the "Asham" involuntary crime against the sacred, or breach of trust towards a third party, false testimony, translated by guilt.
These two types of "reconciliation" are mandatory in nature following a cause defined as an offense against the Torah.
In short
These proposals for qorbanoth-sacrifices teach us, no matter how consciously we are before Yehovah, that we are guilty, and we all are, by inadvertent sin, by the sin of our lifestyle, etc. But also in our thanksgiving, because we thank for the blessings which we are the object. All the situations of our life - if we understand that our whole life is in HIM - are today covered by The Unique and Definitive Sacrifice which is the culmination, the accomplishment, the perfection of the Golgoltha priesthood ... the perfect realization and ultimate of the pedagogy engaged in Sinai.
Because for each animal proposed to the qorbanoth, the hand of its donor was placed on the head of the animal to serve as an expiation."
Short introduction of the sacrifices from "La Bonne Nouvelle":
"Qorbanoth''
The parachah lists the five types of sacrifices, which it would be more appropriate to name: "rapprochements", a term from the Hebrew "qorbanoth".
To approach Elohim, to be permanently admitted into the body of Israel, it was necessary to practice the rules prescribed by the Torah.
Let's follow the reading:
a first “qorban-sacrifice” is literally called “Olah” “the ascent” translated by holocaust,
a second is called "Minhah" translated as donation, oblation,
a third is the "Zévah shélamiym" a sacrifice of remuneration or pacification or accomplishment, translated as communion.
These first three expressions of “rapprochement” are of a voluntary nature, we could say as being the result of personal initiative, unconstrained, coming from the heart, carried out in the concern of a rapprochement experienced as necessary, pleasant, with enthusiasm of the presence of Elohim.
A fourth sacrifice is called "Hattath" either sin, of an involuntary nature, by omission or by thoughtlessness of speech,
a fifth sacrifice is the "Asham" involuntary crime against the sacred, or breach of trust towards a third party, false testimony, translated by guilt.
These two types of "reconciliation" are mandatory in nature following a cause defined as an offense against the Torah.
In short
These proposals for qorbanoth-sacrifices teach us, no matter how consciously we are before Yehovah, that we are guilty, and we all are, by inadvertent sin, by the sin of our lifestyle, etc. But also in our thanksgiving, because we thank for the blessings which we are the object. All the situations of our life - if we understand that our whole life is in HIM - are today covered by The Unique and Definitive Sacrifice which is the culmination, the accomplishment, the perfection of the Golgoltha priesthood ... the perfect realization and ultimate of the pedagogy engaged in Sinai.
Because for each animal proposed to the qorbanoth, the hand of its donor was placed on the head of the animal to serve as an expiation."
It is important to understand that the “levitical Priesthood” has been
put by side at Yehoshua’s
Sacrifices are temporary set by side.
We need to understand that the error is to substitute the sacrifices with Yeshua as it was in the First century when the Temple was considered greater than Yeshua:
Obedience and Sacrifice (FFZO)
"What gift can you get for Elohim who already has everything? Does God desire sacrifice? The book of Leviticus opens with a gift registry that offers a few suggestions.
What gift can you get for the Almighty? It's hard to shop for a God who has everything. The Hebrew word for sacrifice, korban, could be translated as “something brought near,” or to put it another way, it could be translated as “gift.” The Israelites were to view the sacrifices as gifts that they could bring to Elohim.
He shall lay his hand on the head of the burnt offering, that it may be accepted for him to make atonement on his behalf. (Leviticus 1:4)
In Romans 12:1, Paul urges us to present our bodies as a “living and holy sacrifice, acceptable to Elohim.” What does this mean in practical terms? Is Paul asking us to build altars and literally sacrifice ourselves upon them? Of course not. Paul is using the sacrificial language as an illustration for obedience. He is urging us to set aside our stubborn wills, our wayward flesh and our self-centered egos and force them to submit to the commandments of Elohim. When we set aside our own personal desires and inclinations for the sake of obeying Elohim, we are sacrificing ourselves for the sake of heaven. Instead of offering a bull, a goat or a lamb to Elohim as a gift, we are offering ourselves. This is why the prophet Samuel declared that obedience is better than sacrifice:
Has Yehovah as much delight in burnt offerings and sacrifices as in obeying the voice of Yehovah? Behold, to obey is better than sacrifice, and to heed than the fat of rams. (1 Samuel 15:22)
Through the prophet Hosea, Yehovah declared, “I delight in loyalty rather than sacrifice and in the knowledge of Elohim rather than burnt offerings” (Hosea 6:6). Yeshua was fond of quoting this verse to prove that God was more concerned with ethical behavior than perfunctory ritual obedience. This is an important principle for all religious people. Regardless of one’s religion, it is always easier to attend to ritual concerns than to live godly lives. The writer of the book of Hebrews says, “Do not neglect doing good and sharing, for with such sacrifices Elohim is pleased” (Hebrews 13:16).
In today’s world there is no Tabernacle or Temple in which a person might offer a sacrifice. If we desire to give Elohim a gift today, what can we give Him? We can give no better gift than our own humble submission to His will. We can give Him the simple sacrifice of grateful obedience."
Mat 12:6 But G1161 I say G3004 unto you, G5213 That G3754 in this place G5602 is G2076 one greater G3187
Sacrifices are temporary set by side.
We need to understand that the error is to substitute the sacrifices with Yeshua as it was in the First century when the Temple was considered greater than Yeshua:
Obedience and Sacrifice (FFZO)
"What gift can you get for Elohim who already has everything? Does God desire sacrifice? The book of Leviticus opens with a gift registry that offers a few suggestions.
What gift can you get for the Almighty? It's hard to shop for a God who has everything. The Hebrew word for sacrifice, korban, could be translated as “something brought near,” or to put it another way, it could be translated as “gift.” The Israelites were to view the sacrifices as gifts that they could bring to Elohim.
He shall lay his hand on the head of the burnt offering, that it may be accepted for him to make atonement on his behalf. (Leviticus 1:4)
In Romans 12:1, Paul urges us to present our bodies as a “living and holy sacrifice, acceptable to Elohim.” What does this mean in practical terms? Is Paul asking us to build altars and literally sacrifice ourselves upon them? Of course not. Paul is using the sacrificial language as an illustration for obedience. He is urging us to set aside our stubborn wills, our wayward flesh and our self-centered egos and force them to submit to the commandments of Elohim. When we set aside our own personal desires and inclinations for the sake of obeying Elohim, we are sacrificing ourselves for the sake of heaven. Instead of offering a bull, a goat or a lamb to Elohim as a gift, we are offering ourselves. This is why the prophet Samuel declared that obedience is better than sacrifice:
Has Yehovah as much delight in burnt offerings and sacrifices as in obeying the voice of Yehovah? Behold, to obey is better than sacrifice, and to heed than the fat of rams. (1 Samuel 15:22)
Through the prophet Hosea, Yehovah declared, “I delight in loyalty rather than sacrifice and in the knowledge of Elohim rather than burnt offerings” (Hosea 6:6). Yeshua was fond of quoting this verse to prove that God was more concerned with ethical behavior than perfunctory ritual obedience. This is an important principle for all religious people. Regardless of one’s religion, it is always easier to attend to ritual concerns than to live godly lives. The writer of the book of Hebrews says, “Do not neglect doing good and sharing, for with such sacrifices Elohim is pleased” (Hebrews 13:16).
In today’s world there is no Tabernacle or Temple in which a person might offer a sacrifice. If we desire to give Elohim a gift today, what can we give Him? We can give no better gift than our own humble submission to His will. We can give Him the simple sacrifice of grateful obedience."
Mat 12:6 But G1161 I say G3004 unto you, G5213 That G3754 in this place G5602 is G2076 one greater G3187
than the G3588 temple. G2411
Let us now return to the Parasha and see what is embedded behind the
sacrifices!
In the first five chapters from Vayiqra we see the different sacrifices
and offerings required
1:11………on the north side of the altar………..the priest shall sprinkle the
blood on the altar
If we refuse as some are doing, to go into the “Pardes” interpretation
and claim only the literal
The north side pictures the place of Judgment:
Jer 1:14 And הוהי said to me, “Out of the north evil is set loose on
all the inhabitants of the
land.
Jer 1:15 “For
look, I am calling all the clans of the reigns of the north,” declares הוהי. “And
Jer 1:16 “And I
shall pronounce My judgments against them concerning all their evil,
because they have forsaken Me, burned incense to other mighty ones, and
bowed
Jer 6:1 “O
children of Binyamin, gather yourselves to flee out of the midst of Yerushalayim!
Blow the ram’s horn in Teqowa, and set up a signal-fire in Bĕyth
Hakkerem, for evil has been
Eze 9:2 And
look, six men came from the direction of the upper gate, which faces north, each
Eze 9:5 and to
the others He said in my hearing, “Pass on into the city after him and smite,
Eze 9:6 “Slay to
destruction old, young men, maidens and children and women, but do not
In the study of the “tree of life” the north correspond to “Gewurah” the
side of strictness and
This is why the blood shall be poured out to the altar to make atonement
“all around” that is to
The blood, it is to make atonement:
Lev 17:11 ‘For the
life of the flesh is in the blood, and I have given it to you upon the altar to
This is why it is forbidden to eat blood. This requirement is still
valid today and a perquisite
Act 15:14 “Shimʽon
has declared how Elohim first visited the gentiles to take out of them a
Act 15:19
“Therefore I judge that we should not trouble those from among the gentiles who
Act 15:20 but that
we write to them to abstain from the defilements of idols, and from
Act 15:29 that you
abstain from what is offered to idols, and blood, and what is strangled,
1 See v. 20.
Blood is not limited to eating blood, but this will be explained in
another “midrash”
The blood is directly connected to Messiah Yehoshua and his atoning
work. It is revealed for
the place of his son!
1:13………. the entrails and the legs he washes with water………. and burn it
on the
offering made by fire, a sweet fragrance to.הוהי
Sacrifices have a deep mystical aspect which cannot easily been
understood. Nowadays
The sacrifices were to be burn and the odor produced was a sweet smell
to Yehowah! We
4
First the offering by fire is connected to “judgment” as we have seen
that fire and judgment
Can you imagine today when fire is seen in countries, either brought by
volcanoes or by
Here in the sacrifices fire was the medium use to restore the
relationship between the one
This offering was performed by the priest, and not by the one who had sin
against Yehowah,
Today if you look in the Catholic Church, you will see the parallel, how
sins are also brought
The answer to this great mystical revelation is given us in the Haftorah
today:
Heb 10:19 So,
brothers, having boldness ( read liberty) to enter into the Set-apart Place by
Heb 10:20 by a new
and living way which He instituted for us, through the veil, that is, His
Heb 10:21 and
having a High Priest over the House of Elohim,
Heb 10:22 let us
draw near with a true heart in completeness of belief, having our hearts
Heb 10:23 Let us
hold fast the confession of our expectation without yielding, for He who
If we accept the doctrine of the Roman Catholic Church or depend on the
priest we deny what
The book of Hebrew many scholars believe that it was written by Shaul,
see clearly that the
Verse 22 we see
how the bodies are washed with clean water, which recall the cleansing of
The animals were clean animals according to Vayiqra 11. Only the priests
were allowed to
Today the work has been finished and as it is written, and we can enter
before Yehowah’s
We have been made priest unto Yehowah through Messiah Yehoshua our high
priest:
1Pe 2:9 But you
are a chosen race, a royal priesthood, a set-apart nation, a people for a
Since the Temple has been destroyed as we have seen before, today’s
sacrifices are the
Heb 13:15 Through
Him then, let us continually offer up a slaughter offering of praise to
Heb 13:16 and do
not forget to do good, and to share, for
with such slaughter offerings
Hos 14:2 Take
words with you, and return to הוהי. Say to Him,
“Take away all crookedness,
referring to offerings
1:14-17…………if the burnt offering……..is of birds……turtledoves or young
pigeons,
Again we have here a high mystical offering. First of all the turtledove
and pigeon: The
Hebrew word is for turtledove,
Strong’s #H8449 רותּ tôr tore, tore
Probably the same as H8447; a ring dove, often (figuratively) as a term
of endearment: -
(turtle) dove.
Birds: Strong’s#H5775 ףוע ôph ofe
From H5774; a bird (as covered with feathers, or rather as covering with
wings), often
collective: - bird, that flieth, flying, fowl.
H5774 ûph oof
A primitive root; to cover (with wings or obscurity); hence (as
denominative from H5775) to
fly; also (by implication of dimness) to faint (from the darkness of
swooning): - brandish, be
(wax) faint, flee away, fly (away - ), X set, shine forth, weary.
The root from the word “to cover”: You will say what can we see in the
root of this word?
Remember first that in the time of the Tabernacle sin were not removed
but covered!
The birds were not cut in parts as we can see in the sacrifice ordered
by Yehowah to
Gen 15:8 And he
said, “Master הוהי, whereby do I know that I possess it?”
Gen 15:9 And He
said to him, “Bring Me a three-year-old heifer, and a three-year-old
Gen 15:10 And he
took all these to Him and cut them in the middle, and placed each half
You may ask why the birds were not to be divided. The answer is not
obvious and I was
close picture I got to the fact that the dove and pigeon were not to be
divided, as the Ruach
More is to be said that this “burnt offering” is called in Hebrew
Strong’s #H5930 . הלוע .
‛ôlâh o-law', o-law'
Feminine active participle of H5927; a step or (collectively stairs, as
ascending); usually a
H5766.
H5927 ‛âlâh aw-law'
A primitive root; to ascend, intransitively (be high) or active (mount);
used in a great variety
at once, break [the day] (up), bring (up), (cause to) burn, carry up,
………..
Who is he that is ascended to the Father is it not Yehoshua, our master
who when he went to
Joh 16:7 “But I
say the truth to you. It is better for you that I go away, for if I do not go
away,
Let us see more concerning the dove and pigeon:
Gen 8:20 And Noaḥ
built an altar to הוהי, and took of every clean beast and of every clean
bird, and offered burnt offerings on the altar.
Gen 8:21 And הוהי smelled a soothing fragrance, and הוהי said in His heart, “Never again
shall I curse the ground because of man, although the inclination of
man’s heart is evil
from his youth, and never again smite all living creatures, as I have
done,
Here again we found Noach bring an “olah” an offering to ascend before
Yehowah.
Itzakq was also to be an “Olah”, burnt offering to Yehowah:
Gen 22:2 And He
said, “Take your son, now, your only son Yitsḥaq, whom you love, and go
to the land of Moriyah, and offer him there as a burnt offering on one
of the mountains which
I command you.”
“Olah” were offering made by fire, animals or birds.
In the case of the pigeon and the turtledove, that particularity was
that they were not to be
divided, as the Ruach HaQodesh cannot be divided:
Mat 3:16 And
having been immersed, עשוהי went up immediately from the water, and see, the
Is the Ruach HaQodesh connected with sin?
Joh 16:8 “And
having come, He (Ruach HaQodesh) shall reprove 1 the world concerning
or prove wrong. 2 2 Chr. 24:20,
Neh. 9:30, Ezek. 36:27, Mic. 3:8, Acts 28:25-27.
Lev 1:1 and הוהי called to Mosheh, and spoke to him from the Tent of
Meeting, saying, ...
Lev 1:17 ‘And he shall split it at its wings, but not sever it. And the
priest shall burn it on the
altar, on the wood that is on the fire. It is a burnt offering, an
offering made by fire, a
sweet fragrance to הוהי.
Chapter 2.
We have more sacrifice, please do not forget that in the Torah there were
no chapter and verse, in the original
Salt of the Covenant (FFZO)
Every Friday night at the Sabbath table, we salt the Sabbath bread as a remembrance of the Temple's ritual of salting the sacrifices. What does the salt symbolize?
When discussing the levitical sacrifices, the Torah says, “all your offerings you shall offer salt” (Leviticus 2:13). The priesthood kept a pile of salt near the altar for this purpose. Unlike so many other rituals and ceremonial commandments, in this instance, the Torah explains the meaning of the symbolism, defining it as a covenant symbol: “the salt of the covenant of your Elohim.”
The Torah coupled the commandment to salt the offerings along with the prohibition on leaven. Both rules helped avoid corruption and helped keep the holy things in an imperishable state. People in the ancient world used salt primarily as a preservative. In the days before chemical additives and refrigeration, heavy salting was the best means of preserving meat. Because the ancient world considered salt as a preservative, salt came to represent a state of permanence. The term “covenant of salt” indicates a covenant of perpetual obligation—an everlasting covenant relationship. Two other biblical passages refer to “salt covenants,” and both of the passages describe the salt covenant as everlasting and eternal:
A salt covenant with the Aaronic Priesthood: It is an everlasting covenant of salt before Yehovah to you and your descendants with you. (Numbers 18:19)
A salt covenant with the house of David: Do you not know that Yehovah Elohim of Israel gave the rule over Israel forever to David and his sons by a covenant of salt? (2 Chronicles 13:5)
The commandment to salt the sacrifices as a symbol of the salt covenant provides us with a key for unlocking the mystery of much of the sacrificial system. It provides a basis for interpreting the sacrifices as covenantal gestures. Salting of the offerings symbolizes the eternal nature of Elohim’s covenant with Israel. If so, the offerings themselves must represent various aspects of that same covenant. Each korban and each function of worship within the Tabernacle will symbolize some characteristic of the covenant between Elohim and Israel. In this sense, we can interpret the sacrificial services as dramatizations of the Elohim’s covenant relationship with His people.
Traditional Jewish teaching says that every home is as a small temple. The table within the home corresponds to the altar. On every Sabbath and festival, we place bread and wine before the LORD on the table. We pronounce blessings over the cup and share the wine. We pronounce a blessing over the bread, salt it, break it, and share it. These simple covenant rites have survived over 3,000 years. By partaking in the cup and the bread on Sabbath and the festivals, we reenact a covenant remembrance that originated on the altar. We eat from the table of Yehovah.
Salt of the Covenant (FFZO)
Every Friday night at the Sabbath table, we salt the Sabbath bread as a remembrance of the Temple's ritual of salting the sacrifices. What does the salt symbolize?
When discussing the levitical sacrifices, the Torah says, “all your offerings you shall offer salt” (Leviticus 2:13). The priesthood kept a pile of salt near the altar for this purpose. Unlike so many other rituals and ceremonial commandments, in this instance, the Torah explains the meaning of the symbolism, defining it as a covenant symbol: “the salt of the covenant of your Elohim.”
The Torah coupled the commandment to salt the offerings along with the prohibition on leaven. Both rules helped avoid corruption and helped keep the holy things in an imperishable state. People in the ancient world used salt primarily as a preservative. In the days before chemical additives and refrigeration, heavy salting was the best means of preserving meat. Because the ancient world considered salt as a preservative, salt came to represent a state of permanence. The term “covenant of salt” indicates a covenant of perpetual obligation—an everlasting covenant relationship. Two other biblical passages refer to “salt covenants,” and both of the passages describe the salt covenant as everlasting and eternal:
A salt covenant with the Aaronic Priesthood: It is an everlasting covenant of salt before Yehovah to you and your descendants with you. (Numbers 18:19)
A salt covenant with the house of David: Do you not know that Yehovah Elohim of Israel gave the rule over Israel forever to David and his sons by a covenant of salt? (2 Chronicles 13:5)
The commandment to salt the sacrifices as a symbol of the salt covenant provides us with a key for unlocking the mystery of much of the sacrificial system. It provides a basis for interpreting the sacrifices as covenantal gestures. Salting of the offerings symbolizes the eternal nature of Elohim’s covenant with Israel. If so, the offerings themselves must represent various aspects of that same covenant. Each korban and each function of worship within the Tabernacle will symbolize some characteristic of the covenant between Elohim and Israel. In this sense, we can interpret the sacrificial services as dramatizations of the Elohim’s covenant relationship with His people.
Traditional Jewish teaching says that every home is as a small temple. The table within the home corresponds to the altar. On every Sabbath and festival, we place bread and wine before the LORD on the table. We pronounce blessings over the cup and share the wine. We pronounce a blessing over the bread, salt it, break it, and share it. These simple covenant rites have survived over 3,000 years. By partaking in the cup and the bread on Sabbath and the festivals, we reenact a covenant remembrance that originated on the altar. We eat from the table of Yehovah.
The grain offering is called “qorban” or “minchah” in Hebrew. Once again
Yehowah has
the oil which is the unction of the Ruach HaQodesh and frankincense,
which is the sweet
This sacrifice is in remembrance and is also to be burnt on the altar.
Verse 3…the rest of the grain ………is for Aharon and his sons…….
Aharon and his sons were priest, can you see the connection, do you
remember what Yehoshua
Joh 6:56 “He who
eats My flesh and drinks My blood stays in Me, and I in him.
Joh 6:57 “As the
living Father sent Me, and I live because of the Father, so he who feeds on
The bread is always connected to Yehoshua and when Aharon and his sons
take part in the
This cake had to be made without leaven, has our Master was without
leaven all his life on
The first offering verse 1, is “qorban”, this is the offering to which
Yehoshua refers in:
Mar 7:11 “But you
say, ‘If a man says to his father or mother, “Whatever profit you might
The second offering verse 7-11, is “minchah”, fine flour with oil, and shall not have leaven
agent to bring the dough made with the flour to raise and to be
leavened, and therefore were
Today (2012) I have discovered the importance of the "fine
flour" which is in Hebrew the word "solet" and point directly to
the wheat harvest, thus pointing to Mashiach be the First Fruit and the
believers the "good seed" of the parable in Matt. 13. (see the
midrash on "Counting the Omer".
Verse 13……and season with salt every offering of your grain offering
(mincha), and do not
Covenants were sealed with salt. Even nowadays you can see some tribes
in the desert making
Mar 9:49 “For
everyone shall be seasoned with fire and every offering shall be seasoned
with salt.
Mar 9:50 “Salt is
good, but if the salt becomes tasteless,
how shall you season it? Have salt
in yourselves, and be at peace among one another.”
What does Yehoshua was saying to his disciples, are we not to be
sacrifice with sweet odour
unto Yehowah?
Rom 12:1 I beseech G3870 you
G5209 therefore, G3767 brethren, G80
by G1223 the G3588 mercies G3628
of
Elohim that ye present G3936 your G5216
bodies G4983 a living G2198 sacrifice, G2378 holy, G40
acceptable G2101 unto Elohim,
G2316 which is your G5216 reasonable G3050 service. G2999
Eph 5:2 And walk in love, as Messiah also has loved us, and gave Himself
for us, a gift and
an offering to Elohim for a
sweet-smelling fragrance.
Lev 2:1 ‘and when anyone brings a grain offering to הוהי, his offering is to be of fine flour...
Lev 2:16 ‘And the priest shall burn the remembrance portion, from its
crushed grain and from
its oil, with all the frankincense, an offering made by fire to הוהי.
Chapter 3.
Now the “qorban” is a peace
offering.
Once again we see how this offering point to Yehoshua: “perfect one” or
blameless. The one
3-5. The fat is to
be burnt on the altar, a sweet fragrance to Yehowah!
4……the appendage
on the liver which he removes with the kidneys.
Jer 17:10 “I, הוהי, search the heart, I try the kidneys, and give every man according to his
In Hebrew thought the “kidneys” are the center of the
mind, that is the inner self.
7-17. A lamb or a goat, the all fat must be remove and been burnt
on the altar as a sweet
The fat was burnt as explained by Keil and Delitzsch after having been
brought to the priest
The chapter finish with verse 17:…. you do not eat any fat or any
blood.’ ”
We know that as concerning the blood it is because “life is in the
blood”, and how it is with
May be it is the picture of the coming prayers of the saints, sweet savor
unto Elohim!
Lev 3:1 ‘And if that which
he presents is a peace offering, if he is bringing it of the herd, ....
Lev 3:17 ‘An everlasting law throughout your generations in all your
dwellings: you do not
eat any fat or any blood.’ ”
Chapter 4.
Sins by mistake against any commands of Yehowah!
The King James translates as “through ignorance”. Strong give us
following definition:
Strong’s#H7684 הגגשׁ sh e gâgâh sheg-aw-gaw'
From H7683; a mistake or
inadvertent transgression: - error,
ignorance, at unawares,
unwittingly.
H7683shâgag shaw-gag'
A primitive root; to stray, that is, (figuratively) sin (with more or
less apology): - X also for
that, deceived, err, go astray, sin ignorantly.
We remember what Yochanan say: “sin is the transgression of the Torah”
(Yochan:3:4) and
what does he also say:
1Jn 2:1 My little children, I write this to you, so that you do not sin.
And if anyone sins, we
The concept of sin is often misunderstood and here we should see that
what is done by
Concerning the skin, the entrails, the legs verses 11-12, they shall be
brought outside the
Outside the camp, that is outside the presence of Elohim! Now let us see
if we can perceive
Shaul says: “flesh and blood cannot inherit the Kingdom of Elohim” (1
st Corint. 15:50). Is not
The Flesh cannot please Elohim, therefore was to be burnt outside the
camp, which is outside
Heb 13:11 for the bodies of those beasts whose blood is brought into the
Set-apart Place by
Heb 13:12 and so עשוהי also suffered outside the gate, to set apart the
people with His own
Heb 13:13 Let us, then, go to Him outside the camp, bearing His
reproach.
Can you see the connection? Halleluyah!
Chapter 4
Lev 4:1 and הוהי spoke to Mosheh, saying...
Lev 4:35 ‘Then he removes all its fat, as the fat of the lamb is removed
from the slaughtering
Chapter 5.
Sins of the hearing the voice of swearing and his witness, or has seen,
or has known and does
not reveal……………..touches any unclean matter of a carcass, or unclean
creeping
sinned,
Now we see tha confession of sin must be done
Strong’s #H3034 הדי yâdâh yaw-daw'
A primitive root; used only as denominative from H3027; literally to use
(that is, hold out) the
(with extended hands); intensively to bemoan (by wringing the hands): -
cast (out), (make)
Is it what the Catholic Priest says the people should “confess” to the
priest?
1Jn 1:9 If we confess our sins, He (Yehowah) is trustworthy and righteous
to forgive us the
sins and cleanse us from all unrighteousness.
The concept here is different, we don’t go to a priest but to Yehowah
through the atonement
confess our sin to one another:
Jas 5:16 Confess your trespasses to one another, and pray for one
another, so that you are
That’s not sometime so easy to come to a brother or a sister and confess
our trespasses
Let us see why Ya’acov was speaking of “trespasses”:
Lev 5:15 “When a being commits a trespass, and has sinned by mistake
against the set-apart
flock, with your valuation in sheqels of silver according to the sheqel
of the set-apart place, as
Trespass: Strong’s #H4604 לעמ ma‛al mah'-al
From H4608; treachery, that is, sin: - falsehood, grievously, sore,
transgression, trespass, X
Trespasses in the Greek text for Ya’acov:
Strong’s #G3900 paraptōma par-ap'-to-mah
From G3895; a side slip (lapse or deviation), that is, (unintentional) error
or (wilful)
We can see that Ya’acov is speaking according to the Torah.
I want to add some explanation I read from Keil and Delitzsch which
bring more light in some
verses:
Lev 5:14-19
(Ch. 5:14-6:7)
13
(Note: In the original the division of verses in the Hebrew text is
followed; but we have
The Trespass-Offerings. - These were presented for special sins, by
which a person had
is, “if a soul commit a breach of trust, and sin in going wrong in the
holy gifts of Jehovah.”
לַעָמ, lit., to cover, hence ליִעְמ the cloak,
over-coat, signifies to act secretly, unfaithfully,
Jos_7:1; Jos_22:20, it is applied to fraud in relation to that which had
been put under the ban;
to be offered to Jehovah, and were assigned by Him to the priests for
their revenue (see
yehovah that which belonged to Him. הָגָגְׁשִּב, in error (see Lev_4:2): i.e., in a forgetful or
the estimate of Moses, whose place was afterwards taken by the
officiating priest (Lev_27:12;
Num_18:16). םיִלָקְׁש ףֶסֶּכ “money of shekels,” i.e, several shekels in amount,
which Abenezra
than one shekel, two shekels at least. The expression is probably kept
indefinite, for the
between the value of the ram and the magnitude of the trespass committed
(see Oehler ut sup.
p. 645). “In the holy shekel:” see Exo_30:13. At the same time, the
culprit (guilty person)
It was the same as that of the sin-offerings, whose blood was not
brought into the holy place,
The second case (Lev_5:17-19), from its very position between the other
two, which both
introduced with the formula used in Lev_4:27 in connection with those
sins which were to be
of Jehovah's rights with regard to Israel, and not, as Knobel supposes,
in an invasion of the
the slightest indication. This is evident from the fact, that the case
before us is linked on to the
The third case (Lev_6:1-7) is distinguished from the other two by a new
introductory
Gen_41:36), or דָי תֶמוּשְּׂת, “a thing placed in his hand” (handed over to him as
a pledge) “or
לֵזָּג, a thing robbed” (i.e., the property of a neighbour unjustly
appropriated, whether a
Jos_12:8; Mal_3:5), “or have found a lost thing and denies it, and
thereby swears to his lie”
therewith:” the false swearing here refers not merely to a denial of
what is found, but to all
the plural, see Ges. §87, 2; Ew. §186 e), i.e., in every one of the
things abstracted or
as in Lev_5:15, Lev_5:16, and Lev_5:18, that he might receive expiation
and forgiveness on
If now, in order to obtain a clear view of the much canvassed difference
between the sin-
(Note: For the different views, see Bähr's Symbolik; Winer's bibl. R.
W.; Kurtz on Sacrificial
Herzog's Cycl.)
of the present chapter. So also the guilt of a man who had lain with the
slave of another
offering, for which moreover only a male sheep was demanded, was to be
regarded as a
act of unfaithfulness to Jehovah, which demanded satisfaction.
15
Lev 5:1 ‘And when a being sins in
that he has heard the voice of swearing, and is a witness,
Lev 5:18 “Then he shall bring to the priest a ram, a perfect one, from
the flock, with your
Lev 5:19 it is a guilt offering, he was truly guilty before הוהי.”
Haftorah: 1st Shmu’el 15
:1-34, Yesha’yahu 43 :21 44 :23,
Hebrew 10 :1-18
The Haftorah reflect what is the consequences of obeying without understanding
in eth life of
Saul was the first king chosen of Elohim to lead His people, I messed up
mightily by
The Famous sentence is known until today: “to obey is better than an
offering, to heed is
reject you as sovereign.”
Saul was looking at his position and listen more to the people than to
Elohim, we can compare
Act 4:18 And they called them and commanded them not to speak at all nor
to teach in the
Act 4:19 But Kĕpha and Yoḥanan answering them, said, “Whether it is
right in the sight of
Kefa was unlike Saul was not looking is own interest, he had nothing to
win save to be with
Shmu’el finished the work commanded to Saul and killed the King of the
Amalekites.
The Prophet Yesha’Yahu is also talking to the descendants of Ya’acov
remind them of the
Isa 43:23 “You have not brought Me the sheep for your burnt offerings,
nor have you
Isa 43:24 “You have not bought Me sweet cane with silver, nor have you
satisfied Me with
Verse 27….. Your first father sinned,
In spite of that Yesh’yahu recall the love of Yehowah for Ya’acov and
make promise of hope:
Isa 44:1 “But now hear, O Yaʽaqoḇ
My servant, and Yisra’ĕl whom I have chosen………
Isa 44:3 ‘For I pour water on the thirsty, and floods on the dry ground.
I pour My Spirit on
Return to Me, for I shall redeem you.”
Isa 44:23 Sing, O heavens, for הוהי shall do it! Shout, O depths of the earth! Break forth into
singing, O mountains, forest, and every tree in it! For הוהי shall redeem Yaʽaqoḇ, and
make Himself clear in Yisra’ĕl.
Israel as one and Yehuda and the House of Israel, have struggled to keep
the Torah. The
17
Yehuda has rejected Yehoshua, but in spite of that has always kept the
Torah after the letter
The time will come soon when the words spoken by the prophets of old
will come to pass and
1Sa 15:1 And Shemu’ĕl said to
Sha’ul, “הוהי sent me to anoint you sovereign over His
1Sa 15:34 And Shemu’ĕl went to Ramah, while Sha’ul went up to his house
at Giḇʽah of
Isa 43:21 this people I have formed for Myself, let them relate My
praise...
Isa 43:22 “But you have not called on Me, O Yaʽaqoḇ, for you have been
weary of Me, O
Isa 44:1 “But now hear, O Yaʽaqoḇ
My servant, and Yisra’ĕl whom I have chosen.
Isa 44:2 Thus said הוהי who made you
and formed you from the womb, who helps you, ‘Do
is also found in Dt. 32:15, 33:5 & 33:26.
Isa 44:3 ‘For I pour water on the thirsty, and floods on the dry ground.
I pour My Spirit on
Return to Me, for I shall redeem you.”
Isa 44:23 Sing, O heavens, for הוהי shall do it! Shout, O depths of the earth! Break forth into
Heb 10:1 For the Torah, having a
shadow of the good matters to come, and not the image
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