Lev. 21 : 01 - 24:23 Emor “Say”

[R' Y'hoshua Moshe]

The following is this week's commentary compliments of Rabbi Yaakov Ben Yosef....

Emor “Say” - Vayikra (Leviticus) 21:1- 24:23
5 Iyyar 5765 – May 14, 2005

The most notable aspect of Emor is its detailed explanations of the way to keep the Holy Days. One of the most detailed describes how to observe the feast of Shavuot. Shavuot, also known as the Feast of Weeks, is set aside to honor the giving of the written at Mount Sinai. However, in the Brit Hadashah Shavuot is known by the Greek word Pentecost. Scripture makes it clear that the and the Ruach HaKodesh were both received on Shavuot. Both days are accompanied by similar signs. Shemot 19:16 states “it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.” The parallel passage to this appears in Acts 2:2-4 and states “And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.” Both the giving of the and the Ruach HaKodesh were accompanied by fire, noise, and HaShem speaking. HaShem gave similar signs to the people so that they would equate the two. As messianic believers we should observe Shavuot and remember the giving of the Ruach HaKodesh as well as the giving of the .

Unfortunately, there has never been unified agreement in how to determine what day to celebrate Shavuot. The disunity arises as a result of this passage in Vayikra 23:15 which states “you shall count unto you from the day after the Sabbath, from the day that ye brought the sheaf of the wave offering; seven Sabbaths shall be complete:” Some communities interpret the Shabbat mentioned Vayikra 23:11 and 23:15 as the Shabbat that is on the first day of unleavened bread. While other communities interpret the Shabbat to be the weekly Shabbat that occurs during the week of unleavened bread. As believers in Yeshua we must look at the life of Yeshua to calculate how our community should determine the day that Shavuot occurs. To accomplish this we must reconcile Yeshua’s actions with the . The best place to start is 1Corinthians15:20 which states "now is Messiah risen from the dead, and become the first fruits of them that slept" Form the passage we can see that Yeshua is literally the first-fruits of those that sleep. According to Rav Shaul Yeshua is our first-fruit because He was the first to be raised from the dead. Therefore, it is imperative that we link his resurrection to the first-fruit offering. This is very easy to do when we realize that He promised to give His generation the sign of Jonah. In Mathew 12:40 Yeshua states that He is going to be in the ground exactly three days and three nights. For Yeshua to remain in the ground for exactly three days and three nights His resurrection would need to occur three days and three nights after He died. Therefore, if Yeshua died on Passover, as most believe, He could not be resurrected on the day after the first Shabbat of the Feast of Unleavened Bread. He could only be resurrected at a time when He had fulfilled His promise of the sign of Jonah. Mathew 28:1 clarifies the exact timing of Yeshua’s resurrection by stating “In the end of the Shabbat, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher” According to this passage, it was just starting to become the first day of the week. The biblical day begins the night before. Therefore, dawning toward the first day of the week indicates that it was just becoming the first day. In other words, it was after the seventh day and just beginning the first day.

When Mary Magdalene and company visited the tomb Yeshua had already risen. We can see this in Mathew 28:6 which states “He is not here: for he is risen, as he said. Come, see the place where the Lord lay.” Yeshua was resurrected during the weekly Shabbat before it started to become the first day of the week. As a conformation we see that Yeshua’s first duty after His resurrection was to present the wave offering to HaShem. In John 20:17 Yeshua states “Yeshua saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.” It is clear that before anything else Yeshua was first required to ascend to the Father as the first-fruit wave offering. Therefore, to determine the day of Shavuot we must reconcile Yeshua’s resurrection with Vayikra 23:16, which states, "Even unto the morrow after the seventh Shabbat shall ye number fifty days; and ye shall offer a new meat offering unto the LORD. You shall bring out of your houses two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD." Since Yeshua is the first-fruit offering it is clear that this passage is talking about beginning the countdown to Shavuot on the day after the seventh day Shabbat. Therefore, the proper time to observe Shavuot is fifty days after Yeshua ascended as the first fruit-wave offering. This reconciles with the Brit Hadashah since the day of Pentecost occurred fifty days after the resurrection.

Even though Emor clearly describes how to observe the Holy Days, there has always been a debate on the proper timing of Shavuot. As messianic believers it is our responsibility to reconcile the with the Brit Hadashah. Therefore, to determine when to keep the feast of Shavuot messianic believers need to look at the writings of Yeshua and the apostles. When we take this approach we can determine that Yeshua is the first-fruit of the resurrection. Since Yeshua is the first to come forth from the ground we must base our calculations of when to keep Shavuot on Yeshua’s resurrection. Therefore, we must begin counting the days to Shavuot after the weekly Shabbat that occurs during the week of Unleavened Bread. By following this practice we can see that Pentecost and Shavuot are actually the same day. As a result, HaShem confirms that the giving of the written and the Giving of the living occurred on the same day.

By Rabbi Yaakov benYosef – ABOUT-.org

[Mark]

In our Greek/Christian training, we are taught how to understand the the root meanings of Scriptural text by breaking to down into its smallest elements. In so doing, we can't help but see this week's Parashah as half a dozen unrelated bullet points, sort of theological house-keeping reminders of how the Jewish people are (were) to behave themselves.

In so doing, we are tenaciously able to read the words and completely miss what Adonai is saying. There is a singular and consistent message in this text. To miss it is to mechanize the into commands and prohibitions in disregard o fthe deeper sense of relationship that Adonai is longing to share with us.

Adonai has already introduced to the people the concept that the Nation of Israel is a "kingdom of priests" (Exodus 19:6). There is a setting of example by the priesthood that the entire nation is to uderstand as its role to the rest of the world: "as the priests are to you, so you are to the nations." In this respect, the priests are held to a higher standard of moral purity in relationship to those around them. This identity is expanded to the gentile believers by Peter in 1st Peter 2:5-9. The idea is that the role we play in our relationship with Adonai, whoever we are, is not for us alone; but for those who will be observing our lives from the outside. The attage is true that we are the only Bible that many people will ever read.

It is note worthy that the same qualifications (or exclusive physical defects) for the priests in Leviticus 21:17-21 as the dis qualifiers of the sacrifice in Leviticus 22:19-22. It is this idea that Paul borrows from in Romans 12:1, identifying us as living sacrifices unto Adonai.

I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
(Romans 12:1)

Our next "bullet point" is a listing of the festivals of Adonai which begin with the observance of the Sabbath. There is a convincing argument in many who have abandoned the traditional Church that God doesn't say you have to go to Church ob Sunday. It is an absolutely true statement with out any solid biblical rebuttal. Yet, Adonai does command that we should gather together on Shabbat in worship and celebration of His promised rest.

You have six days when you can do your work, but the seventh day of each week is holy because it belongs to me. No matter where you live, you must rest on the Sabbath and come together for worship. This law will never change.
(Leviticus 23:3)

There it is in black and white. In King James it is translated "a holy convocation" other translations call it "a sacred assembly". In Hebrew it is "mikraw kawdesh" a public meeting that is holy. Incidently, the Greek equivelant to the Hebrew word "mikraw" is the Greek word "ekklesia" which is commonly translated in the Bible as "the Church" or "the Assembly."

I've sat in a number of Church planning meetings, discussing all the neat stuff we plan out for the year. I always squirmed uncomfortably. Once I actually spoke out and suggested, "Why don't we focus on the things that God has commanded rather than the things we'd like to see happen." Oh, that went over well. When you read Leviticus 23, don't stop until you get to the end of chapter 24. Try it maybe a couple of times. You'll begin to see something amazing. Adonai is making promises. There is a quid pro quo (a this for that) that we will miss if we don't read through this package as a consistent thought. We move from a command of obediently worshipping Adonai through the festivals into the maintenance of the Holy Place of the Tabernacle. There should be a visual stream of thought in the way we come to understand this as a promise. When we walk obediently, focusing on our personal worship and our personal responsibility to keeping His Holy Days, we are inevitably draw into the most intimate worship of Him: we are, in a sense, touching the Holy Oil and experiencing the flame of His Holy Fire. By the mitzvot of celebrating His appointed times we are partaking in the bread of fellowship with the Almighty and drawing into intimate communion with Him.

Now there is a contrast. There is a young man who blasphemes. Exactly, in what manner, we really don't know. We know that he defamed the character and person of Adonai. We have some trouble with this. It was in the heat of the moment. Messiah taught, "Out of the abundance o fthe heart the mouth speaks." (Matthew 12:34). He says that every man must give an account for every idle word he speaks. (Matthew 12:36). We pass over so irreverantly things that Adonai takes very, very seriously.

Here, again, we must read this with a pattern of consistency in thought. Here's the point, "How you treat other people is reflective upon how you feel about Adonai." The result of blasphemy (in your spirit) which results in disregard for the life of your fellow people is inevitable distruction.

The two ideas here are not presented in the same Parashah on accident. We are faced with a choice: do we follow after obedience or rebellion? Is our inevitable goal fellowship with oil, light and bread or is it destruction? The path is clearly laid out before us. It is not as if Adonai has not given us specifically, in detail, the course which will lead us to either destination. It is simply determining what is truly important to you.

[Mark]

It is often disturbing how compelled we tend to be as followers of Messiah Yeshua as the way of life, as worshipers of the One True God, as believers in the Holy Scriptures as the authority of our lives, it’s disturbing how compelled we are and utterly justified in our minds to keep our mouths shut.

After all of this time, coming very close to halfway through the giving of the and continued command by Adonai to share this, His message with the people before him, Moses is confronted with the titled portion, "to speak."

It’s important to understand the difference between the words "emor" and "debar". Debar is often translated as the commandments. The Ten Commandments are literally, the Ten Debar. These are words that are arranged, formulated, contemplated and articulated thoughts. Emor is simply the presentation of an idea without consideration as to it’s origin or how they came together.

Often Christian evangelists (you and me) get caught in the trap of defending our position in faith as our own convictions: that this is what I believe. The power of this strategy is that there can be no argument against it. What you believe is completely unarguable and is irrelevant to what may or may not be the actual facts. While this method is incontestable, it potentially creates a huge barrier to achieving our goal. It, in fact, reduces the power of God’s Word to our opinion.

When Adonai commands us to "emor", He is not asking for our endorsement or our stamp of approval. He is not empowering us justify the validity of His Word. He is simply commanding us to speak. Suddenly this is not a question of what I believe is true nor of where my moral convictions lie, nor in whether or not I agree: the Word of God is true. We should never elevate our opinion above it in the concourses of discussion.

We justify ourselves in being silent because we have been duped into understanding that this is a matter of our opinion: and we are free to accept or reject the written Word based upon our own understanding or acceptance. Interesting that we have no gumption about declaring what the American Surgeon General has declared about smoking, nor what the American Pediatrics Association has to say about spanking. The point is that we regard human authority as higher than God’s, thinking that it is our opinion of God’s Word that gives it relevance, rather than the authority that it stands upon in itself.

Adonai doesn’t quibble. He simply says to speak. We can obey or water it down into mushy speculations or keep silent. Yet, our attention must be captured, if we truly believe, when He speaks to us, "Emor."

And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people: (Leviticus 21:1 KJV)

The Talmud takes some liberty with the word "emor" and elongates the understanding with the word "lehazir" (which means to instruct, or literally, to shine). Here is a fundamental difference between Hebraic teaching and Greek/modern philosophy. To the Greek mind, the instructor possesses the light (information or education) and is willing to share what he has with his students. From a Hebrew perspective, the light is greater than the teacher and both the one teaching and the one sitting under his tutorage are illuminated by the instruction.

But for his kin, that is near unto him, that is, for his mother, and for his father, and for his son, and for his daughter, and for his brother, (Leviticus 21:2 KJV)

And for his sister a virgin, that is nigh unto him, which hath had no husband; for her may he be defiled. (Leviticus 21:3 KJV)

Some Jewish scholars draw reference of this passage in Isaiah 63:1-3:

Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, traveling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine vat? I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.
(Isaiah 63:1-3 KJV)

The idea is that even Adonai will allow Himself to be defiled for the sake of those nearest Him, whom He loves.

requires that each man take care for that which is his own responsibility.

But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel.
(1 Timothy 5:8 KJV)

Even the priest, or especially so, is to take care to meet the needs of his family: particularly in death. He is not abdicated to leave this responsibility to others, though it would interrupt the course of his duties of service. He must not leave these responsibilities undone, nor pass them off to someone else.

At the same time, and for exactly the same reasons, he is obligated not to step in where others have failed- he is not to carry the responsibility in the absence of men who otherwise should have carried it. In so doing, he is distracted from the duties that are his own.

In Western culture, it is the priest who officiates all elements of spiritual or religious worship. In Judaism it is not so: even it is forbidden for the kohen, the priest to be present or involved unless the person having died is of near kin. The responsibilities or worship and honor in such grief falls upon the individual’s family and the community with the distinctive absence of the spiritual leadership. Such teaches us that we are not to rest solidly upon the spirituality or the leadership of those whom we have come to believe as our spiritual leaders. We must be able to worship and minister without them. Our faith and relationship with Adonai is not through the kohen, priest or rabbi; but through the Messiah. Our focus, particularly in times when we are often struggling to find solace, must not be upon the men whom we have learned to respect and appreciate but directed toward the Giver and Taker of Life whom we have declared to trust and follow.

But he shall not defile himself, being a chief man among his people, to profane himself. (Leviticus 21:4 KJV)

They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. (Leviticus 21:5 KJV)

They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God, they do offer: therefore they shall be holy. (Leviticus 21:6 KJV)

They shall not take a wife that is a sleeper, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God. (Leviticus 21:7 KJV)

Such a command, that the priests must not marry a woman who is convicted of adultery, should not overlook the mercy indicative of the Jewish people. By the command of , such a woman should not even exist (Leviticus 20:10).

Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, am holy. (Leviticus 21:8 KJV)

And the daughter of any priest, if she profane herself by playing the sleeper, she profaneth her father: she shall be burnt with fire. (Leviticus 21:9 KJV)

And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; (Leviticus 21:10 KJV)

Neither shall he go in to any dead body, nor defile himself for his father, or for his mother; (Leviticus 21:11 KJV)

Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the LORD. (Leviticus 21:12 KJV)

And he shall take a wife in her virginity. (Leviticus 21:13 KJV)

A widow, or a divorced woman, or profane, or a harlot, these shall he not take: but he shall take a virgin of his own people to wife. (Leviticus 21:14 KJV)

Neither shall he profane his seed among his people: for I the LORD do sanctify him. (Leviticus 21:15 KJV)

And the LORD spoke unto Moses, saying, (Leviticus 21:16 KJV)

Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God. (Leviticus 21:17 KJV)

For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, (Leviticus 21:18 KJV)

Or a man that is broken-footed, or broken-handed, (Leviticus 21:19 KJV)

Or crookbacked, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken; (Leviticus 21:20 KJV)

No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God. (Leviticus 21:21 KJV)

He shall eat the bread of his God, both of the most holy, and of the holy. (Leviticus 21:22 KJV)

Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them. (Leviticus 21:23 KJV)

Often we are scandalized by what may disqualify a person from a particular ministry. What if it wasn’t his fault? What it happened a long time ago? What if it will have no bearing nor affect upon his ministry? We find ourselves often justifying what we would prefer, even at the expense of God’s Word. It’s no wonder the world outside doesn’t take us or God’s Word seriously.

It’s important for us to remember that we’re not talking about figurines in a display case; but real people who live real in real circumstances. What if the priest and the harlot are in love? Roll your eyes if you will; but how could we not struggle with two young people who are desperate to be in each other’s company, though the relationship is forbidden by law. Suddenly we begin to understand that the decision for righteousness and obedience is not circumstantial. We ought not be inclined to make exceptions, or turn the other way, because it seems emotionally the right answer. Remember that our hearts are deceitful and wicked above all things, even beyond our knowledge (Jeremiah 17:9); but the Word of God is truth.

Often, when we focus on what we cannot have or cannot do, we miss the blessing and opportunity that has been ordained for us. The maimed or disfigured is not allowed to offer the bread of God in the Holy Place; but his wounds render him a special relationship and honor in the house of Adonai.

The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. Many are the afflictions of the righteous: but the LORD delivereth him out of them all. He keepeth all his bones: not one of them is broken.
(Psalms 34:18-20 KJV)

Jewish tradition suggests that deformities or birth defects occur when there is an imperfection in the appearance of the moon- that those who are of a great spiritual disposition are greatly affected by the condition of the heavens- thus the maimed and deformed are afforded a greater respect and dignity among the people of Israel. The disallowance of these kohen (priests) to offer the bread at the Table may thus be considered, instead of an inequity, a bringing into balance.

Do not scorn any man, and do not discount anything. For there is no man who has not his hour, and no thing that has not its place. (Ethics of the Fathers, Chapter 4)

And Moses told it unto Aaron, and to his sons, and unto all the children of Israel. (Leviticus 21:24 KJV)

And the LORD spoke unto Moses, saying, (Leviticus 22:1 KJV)

Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD. (Leviticus 22:2 KJV)

Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD. (Leviticus 22:3 KJV)

There is a lot of discussion (argument) as to what broader application this may carry: do the "holy things" only refer to the inner courts of the Tabernacle: the showbread, the menorah and altar of incense, or could this apply to our general worship? Should we attend the Sabbath convocation (holy meeting), engage in appointed times of prayer, don the tallit of teffilin during our uncleanness? Opinions vary with tremendous passion behind them but little substance of Scriptural support.

What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him; (Leviticus 22:4 KJV)

Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath; (Leviticus 22:5 KJV)

The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water. (Leviticus 22:6 KJV)

And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food. (Leviticus 22:7 KJV)

That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD. (Leviticus 22:8 KJV)

They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them. (Leviticus 22:9 KJV)

There shall no stranger eat of the holy thing: a sojourner of the priest, or a hired servant, shall not eat of the holy thing. (Leviticus 22:10 KJV)

But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat. (Leviticus 22:11 KJV)

If the priest's daughter also be married unto a stranger, she may not eat of an offering of the holy things. (Leviticus 22:12 KJV)

But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof. (Leviticus 22:13 KJV)

So, not everyone is invited to partake of the Holy things of God. Or as Messiah would later put it, "Not everyone who says to Me, ‘Lord, lord…’ will enter into the kingdom of God. It’s not about "who you know" but rather about by Whom you are known. But, everyone may be qualified to partake of the holy things. The exclusiveness of the opportunity is not utterly closed. You simply have to become the bond-slave of the Priest!

And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest with the holy thing. (Leviticus 22:14 KJV)

And they shall not profane the holy things of the children of Israel, which they offer unto the LORD; (Leviticus 22:15 KJV)

Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them. (Leviticus 22:16 KJV)

And the LORD spoke unto Moses, saying, (Leviticus 22:17 KJV)

Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering; (Leviticus 22:18 KJV)

Ye shall offer at your own will a male without blemish, of the beefs, of the sheep, or of the goats. (Leviticus 22:19 KJV)

But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you. (Leviticus 22:20 KJV)

And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish his vow, or a freewill offering in beefs or sheep, it shall be perfect to be accepted; there shall be no blemish therein. (Leviticus 22:21 KJV)

Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD. (Leviticus 22:22 KJV)

Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted. (Leviticus 22:23 KJV)

Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land. (Leviticus 22:24 KJV)

Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you. (Leviticus 22:25 KJV)

And the LORD spoke unto Moses, saying, (Leviticus 22:26 KJV)

When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD. (Leviticus 22:27 KJV)

And whether it be cow or ewe, ye shall not kill it and her young both in one day. (Leviticus 22:28 KJV)

And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will. (Leviticus 22:29 KJV)

On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the LORD. (Leviticus 22:30 KJV)

Therefore shall ye keep my commandments, and do them: I am the LORD. (Leviticus 22:31 KJV)

Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you, (Leviticus 22:32 KJV)

"Kiddush haShem" can simply be interpretted as "giving God a good name." How does one preserve the name or the reputation of God in his daily life? Rather, a more realistic question is, in what ways do we, as those who are called to follow after Him, represent Him in a world that only knows of Him by the manner in which we live? Our reputation establishes the reputation of haShem in the eyes of those around us.

Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honor all men. Love the brotherhood. Fear God. Honor the king. Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.
(1 Peter 2:11-20 KJV)

That brought you out of the land of Egypt, to be your God: I am the LORD. (Leviticus 22:33 KJV)

And the LORD spoke unto Moses, saying, (Leviticus 23:1 KJV)

Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts. (Leviticus 23:2 KJV)

Six days shall work be done: but the seventh day is the sabbath of rest, a holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings. (Leviticus 23:3 KJV)

These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons. (Leviticus 23:4 KJV)

In the fourteenth day of the first month at even is the LORD's passover. (Leviticus 23:5 KJV)

And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread. (Leviticus 23:6 KJV)

In the first day ye shall have a holy convocation: ye shall do no servile work therein. (Leviticus 23:7 KJV)

But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is a holy convocation: ye shall do no servile work therein. (Leviticus 23:8 KJV)

And the LORD spoke unto Moses, saying, (Leviticus 23:9 KJV)

Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: (Leviticus 23:10 KJV)

And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it. (Leviticus 23:11 KJV)

And ye shall offer that day when ye wave the sheaf a he lamb without blemish of the first year for a burnt offering unto the LORD. (Leviticus 23:12 KJV)

And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savor: and the drink offering thereof shall be of wine, the fourth part of a hin. (Leviticus 23:13 KJV)

And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute forever throughout your generations in all your dwellings. (Leviticus 23:14 KJV)

And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: (Leviticus 23:15 KJV)

Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD. (Leviticus 23:16 KJV)

Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baked with leaven; they are the firstfruits unto the LORD. (Leviticus 23:17 KJV)

And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the LORD, with their meat offering, and their drink offerings, even an offering made by fire, of sweet savor unto the LORD. (Leviticus 23:18 KJV)

Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings. (Leviticus 23:19 KJV)

And the priest shall wave them with the bread of the firstfruits for a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest. (Leviticus 23:20 KJV)

And ye shall proclaim on the selfsame day, that it may be a holy convocation unto you: ye shall do no servile work therein: it shall be a statute forever in all your dwellings throughout your generations. (Leviticus 23:21 KJV)

And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God. (Leviticus 23:22 KJV)

And the LORD spoke unto Moses, saying, (Leviticus 23:23 KJV)

Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, a holy convocation. (Leviticus 23:24 KJV)

Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the LORD. (Leviticus 23:25 KJV)

And the LORD spoke unto Moses, saying, (Leviticus 23:26 KJV)

Also on the tenth day of this seventh month there shall be a day of atonement: it shall be a holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. (Leviticus 23:27 KJV)

And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God. (Leviticus 23:28 KJV)

For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. (Leviticus 23:29 KJV)

And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. (Leviticus 23:30 KJV)

Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. (Leviticus 23:31 KJV)

It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. (Leviticus 23:32 KJV)

And the LORD spoke unto Moses, saying, (Leviticus 23:33 KJV)

Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the LORD. (Leviticus 23:34 KJV)

On the first day shall be a holy convocation: ye shall do no servile work therein. (Leviticus 23:35 KJV)

Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be a holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein. (Leviticus 23:36 KJV)

These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day: (Leviticus 23:37 KJV)

Beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the LORD. (Leviticus 23:38 KJV)

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. (Leviticus 23:39 KJV)

And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days. (Leviticus 23:40 KJV)

And ye shall keep it a feast unto the LORD seven days in the year. It shall be a statute forever in your generations: ye shall celebrate it in the seventh month. (Leviticus 23:41 KJV)

Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: (Leviticus 23:42 KJV)

That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God. (Leviticus 23:43 KJV)

And Moses declared unto the children of Israel the feasts of the LORD. (Leviticus 23:44 KJV)

The Sabbath Day is a representation of rest. The Passover is Freedom. Firstfruits and the Feast of Weeks is the giving of the . The Feasts of Trumpets in the Kingdom. The Day of Atonement is Repentance. The Feast of Tabernacles demonstrates Wandering. If we read the list backwards, the Feasts show us the path of Life: wandering to repentance, entering the kingdom, growing in which leads to freedom and finally rest. But why would Adonai order these celebrations backwards? Such is an arrogant question: not backwards, just from a different perspective. Like Tabernacle is described beginning with the innermost chamber (closest to God) the Feasts are likewise described, from that which is nearest to Him.

And the LORD spoke unto Moses, saying, (Leviticus 24:1 KJV)

Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually. (Leviticus 24:2 KJV)

Without the veil of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the LORD continually: it shall be a statute forever in your generations. (Leviticus 24:3 KJV)

He shall order the lamps upon the pure candlestick before the LORD continually. (Leviticus 24:4 KJV)

And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. (Leviticus 24:5 KJV)

And thou shalt set them in two rows, six on a row, upon the pure table before the LORD. (Leviticus 24:6 KJV)

And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD. (Leviticus 24:7 KJV)

Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant. (Leviticus 24:8 KJV)

And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the LORD made by fire by a perpetual statute. (Leviticus 24:9 KJV)

And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp; (Leviticus 24:10 KJV)

And the Israelitish woman's son blasphemed the name of the LORD, and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan:) (Leviticus 24:11 KJV)

And they put him in ward, that the mind of the LORD might be showed them. (Leviticus 24:12 KJV)

And the LORD spoke unto Moses, saying, (Leviticus 24:13 KJV)

Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him. (Leviticus 24:14 KJV)

And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin. (Leviticus 24:15 KJV)

And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death. (Leviticus 24:16 KJV)

And he that killeth any man shall surely be put to death. (Leviticus 24:17 KJV)

And he that killeth a beast shall make it good; beast for beast. (Leviticus 24:18 KJV)

And if a man cause a blemish in his neighbor; as he hath done, so shall it be done to him; (Leviticus 24:19 KJV)

Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again. (Leviticus 24:20 KJV)

And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death. (Leviticus 24:21 KJV)

Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the LORD your God. (Leviticus 24:22 KJV)

And Moses spoke to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the LORD commanded Moses. (Leviticus 24:23 KJV)

When we commit ourselves to "emor": to speak the Word of God, as opposed to comment upon it, when we decide that the Law is truth, as opposed to, my understanding of the Law is truth, then the baggage and bondage of self-will that oppresses us falls away and we begin to truly understand what is holiness and righteousness and godliness.

Then, somebody does something stupid. They didn’t really mean anything by it. It just happened, that’s all. And, under the circumstances, it was perfectly understandable. We have to go to God and ask, "Lord, did You really mean what You said, even in a circumstance like this?"

For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
(Isaiah 55:9 KJV)

We hadn’t realized how prone we are to disobedience, how we must justify in our understanding of the things of God rather than obey what He has said.

Paul, in his second letter to Timothy describes this nature of man:

This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: from such turn away.
(2 Timothy 3:1-5 KJV)

In 1st Timothy 6:20, he describes these same folks babbling "science" (gnosis means knowledge) falsely so called (pseudo-named). It is our inclination to teach our understanding of God’s Word as opposed to understanding God’s Word and speaking it. We must beware.

[alon]

This weeks' par'shah.