Post by alon on Apr 18, 2019 20:00:31 GMT -8
From Mark:
This week’s readings: Par’shah 29
Date of reading: April 20, 2019/15 Nisan, 5779
Name of Par’shah: Acharei Mot (After the death)
Par’shah: Vayikra 16:1-18:30
Haftarah: Yechezk’el 22:1-19
Brit Chadashah: Romans 3:19-28; 9:30-10:13; 1 Corinthians 5:1-13 with 2 Corinthians 2:1-11; Galatians 3:10-14; Hebrews 7:23-10:25
D’rash:
Vayikra 16:1-2---Adonai spoke with Moshe after the death of Aharon’s two sons, when they tried to sacrifice before Adonai and died; Adonai said to Moshe, “Tell your brother Aharon not to come at just any time into the Holy Place beyond the curtain, in front of the Ark-Cover which is on the Ark, so that he will not die; because I appear in the cloud over the Ark-Cover…”
In our recent celebration of Purim, we read of a similar human example of protocol in Ester 4:11 that no one approached the king in the inner courtyard without being summoned, or the penalty would be death. Perhaps part of the reason for this had to do with security issues. Obviously, Adonai has no need to exercise such precautions; it has more to do with showing Him great reverence and not approaching Him on our own terms! In a previous par’shah we learned from the death of Aharon’s two sons, Nadav and Avihu, who offered incense lit by strange fire, or pagan source, that no one should approach Adonai to honor Him in their own rebellious way contrary to
. He is the Creator of the universe and is to be worshiped and served in the way He commands us, as is even stated in the Brit Chadashah, “spiritually and truly” (Yochanan 4:23-24).
Aharon is then given instructions on how to honor Adonai when He enters the Especially Holy Place in what will be known as Yom Kippur (Day of Atonement). There is much to learn symbolically but I would like to focus on one facet of this whole precious jewel: The Supreme Holiness of HaShem.
Earlier, when Yisra’el left Mitzrayim they witnessed His power in the ten plagues, the parting of the sea, changing bitter water to fresh, the provision of mannah, and especially the giving of the at Mount Sinai. After the Mishkan was constructed, their lives would be lived in a more routine way, daily viewing the pillar of cloud/fire, contemplating Adonai’s holiness, and they themselves learning to walk in holiness. This is, in fact, one of the major themes of Vayikra: (11:44, 45; 19:2; 20:7; and referenced by Kefa in the Brit Chadashah: 1 Kefa 1:15-16). In summary, Adonai says,
“You are to be holy because I am holy”
According to His mitzvot and the incident with Nadav and Avihu, we learn that one should never treat HaShem in a casual manner or lower Him to the same level with other gods. He dwelt with the community but at a strictly observed distance. Because of the stricter mitzvot that the L’vi’im followed they could draw nearer, performing the sacrifices of the people at the bronze altar. The cohen hagadol and his descendants, following even more stringent laws, could draw closer to do the work required in the Holy Place with the Menorah, the Bread of the Presence and the Altar of Incense. He was the only one allowed to enter the Especially Holy Place where the Ark of the Presence dwelt, but only once a year, obeying strict guidelines to secure atonement for the nation’s sins. Here, we get a sense of G-d’s Holiness and how far sin has separated the human race from Him. Yet the design of the earthly Mishkan and its function reveals His plan of redemption.
All Yisra’el would be solemnly assembled on Yom Kippur, their hope focused on that one individual, the cohen hagadol, depending on him to carefully and correctly perform his duties, awaiting his exit from the Presence of G-d and signifying that they have received G-d’s mercy and forgiveness for another year. But he was only a substitute of the things yet to come, of the perfect Mediator and Cohen Hagadol fulfilled in Yeshua HaMashiach. Whereas the earthly cohen hagadol offered animal sacrifices to secure a temporary covering of sin, Yeshua, through the sacrifice of Himself, secured for us a complete cleansing of our sin, and through His resurrection we depend fully in trust in Him for forgiveness and eternal life.
Recall the moment before Yeshua died that the parokhet (curtain) of the Temple was split down the middle (Luke 23:45b). Our rabbi taught that there were two p’rokhot, one separating the Especially Holy Place from the Holy Place and the other separating the Holy Place from the Outer Court. This latter parokhet was the one that could be seen from the outside and therefore it was the one that was split. We know that the Holy Place containing the Menorah, the Bread of the Presence and the Altar of Incense represents Yeshua and is the One and only Way to the Presence of G-d (Yochanan 14:6). Understand that the parokhet to the Especially Holy Place has not been opened, contrary to what is commonly taught and there are at least two reasons: 1). The fourth Temple described in Yechezk’el chapters 40-44 has yet to be built (the Mishkan, Solomon’s Temple and Herod’s Temple are the first three). This would still be the earthly Tent of Meeting where the L’vi’im would continue to function. Even though Hebrews 8:13 states that it is in the process of vanishing altogether, it is, and will be, in effect for a while longer. Note, too, that Hebrews 10:22 says, “Therefore, let us approach the Holiest Place with a sincere heart, …” Most Bible translations use the phrase, “draw near” and the literal translation for the Greek “proserchOmetha” in the Greek Interlinear is “we-may-be-toward-coming.” The emphasis seems to be “to come closer” but not “entering.” 2). Has Yeshua returned and have we received our glorified bodies? Obviously, the answer is no, so we have yet to be restored to pre-sin perfection and experience fully the Presence of G-d.
However, because of our trust and obedience in the work of Yeshua to open the parokhet to the Holy Place, we have grace and peace with G-d (Romans 5:1-2). We end with
Tehillim 111:10---“…the first and foremost point of wisdom is the fear of Adonai; all those living by it gain good common sense. His praise stands forever.”
References: Rabbi S.C., Scriptures taken from the Complete Jewish Bible, copyright 1998 by David H. Stern
MRD
This week’s readings: Par’shah 29
Date of reading: April 20, 2019/15 Nisan, 5779
Name of Par’shah: Acharei Mot (After the death)
Par’shah: Vayikra 16:1-18:30
Haftarah: Yechezk’el 22:1-19
Brit Chadashah: Romans 3:19-28; 9:30-10:13; 1 Corinthians 5:1-13 with 2 Corinthians 2:1-11; Galatians 3:10-14; Hebrews 7:23-10:25
D’rash:
Vayikra 16:1-2---Adonai spoke with Moshe after the death of Aharon’s two sons, when they tried to sacrifice before Adonai and died; Adonai said to Moshe, “Tell your brother Aharon not to come at just any time into the Holy Place beyond the curtain, in front of the Ark-Cover which is on the Ark, so that he will not die; because I appear in the cloud over the Ark-Cover…”
In our recent celebration of Purim, we read of a similar human example of protocol in Ester 4:11 that no one approached the king in the inner courtyard without being summoned, or the penalty would be death. Perhaps part of the reason for this had to do with security issues. Obviously, Adonai has no need to exercise such precautions; it has more to do with showing Him great reverence and not approaching Him on our own terms! In a previous par’shah we learned from the death of Aharon’s two sons, Nadav and Avihu, who offered incense lit by strange fire, or pagan source, that no one should approach Adonai to honor Him in their own rebellious way contrary to
. He is the Creator of the universe and is to be worshiped and served in the way He commands us, as is even stated in the Brit Chadashah, “spiritually and truly” (Yochanan 4:23-24).Aharon is then given instructions on how to honor Adonai when He enters the Especially Holy Place in what will be known as Yom Kippur (Day of Atonement). There is much to learn symbolically but I would like to focus on one facet of this whole precious jewel: The Supreme Holiness of HaShem.
Earlier, when Yisra’el left Mitzrayim they witnessed His power in the ten plagues, the parting of the sea, changing bitter water to fresh, the provision of mannah, and especially the giving of the
at Mount Sinai. After the Mishkan was constructed, their lives would be lived in a more routine way, daily viewing the pillar of cloud/fire, contemplating Adonai’s holiness, and they themselves learning to walk in holiness. This is, in fact, one of the major themes of Vayikra: (11:44, 45; 19:2; 20:7; and referenced by Kefa in the Brit Chadashah: 1 Kefa 1:15-16). In summary, Adonai says,“You are to be holy because I am holy”
According to His mitzvot and the incident with Nadav and Avihu, we learn that one should never treat HaShem in a casual manner or lower Him to the same level with other gods. He dwelt with the community but at a strictly observed distance. Because of the stricter mitzvot that the L’vi’im followed they could draw nearer, performing the sacrifices of the people at the bronze altar. The cohen hagadol and his descendants, following even more stringent laws, could draw closer to do the work required in the Holy Place with the Menorah, the Bread of the Presence and the Altar of Incense. He was the only one allowed to enter the Especially Holy Place where the Ark of the Presence dwelt, but only once a year, obeying strict guidelines to secure atonement for the nation’s sins. Here, we get a sense of G-d’s Holiness and how far sin has separated the human race from Him. Yet the design of the earthly Mishkan and its function reveals His plan of redemption.
All Yisra’el would be solemnly assembled on Yom Kippur, their hope focused on that one individual, the cohen hagadol, depending on him to carefully and correctly perform his duties, awaiting his exit from the Presence of G-d and signifying that they have received G-d’s mercy and forgiveness for another year. But he was only a substitute of the things yet to come, of the perfect Mediator and Cohen Hagadol fulfilled in Yeshua HaMashiach. Whereas the earthly cohen hagadol offered animal sacrifices to secure a temporary covering of sin, Yeshua, through the sacrifice of Himself, secured for us a complete cleansing of our sin, and through His resurrection we depend fully in trust in Him for forgiveness and eternal life.
Recall the moment before Yeshua died that the parokhet (curtain) of the Temple was split down the middle (Luke 23:45b). Our rabbi taught that there were two p’rokhot, one separating the Especially Holy Place from the Holy Place and the other separating the Holy Place from the Outer Court. This latter parokhet was the one that could be seen from the outside and therefore it was the one that was split. We know that the Holy Place containing the Menorah, the Bread of the Presence and the Altar of Incense represents Yeshua and is the One and only Way to the Presence of G-d (Yochanan 14:6). Understand that the parokhet to the Especially Holy Place has not been opened, contrary to what is commonly taught and there are at least two reasons: 1). The fourth Temple described in Yechezk’el chapters 40-44 has yet to be built (the Mishkan, Solomon’s Temple and Herod’s Temple are the first three). This would still be the earthly Tent of Meeting where the L’vi’im would continue to function. Even though Hebrews 8:13 states that it is in the process of vanishing altogether, it is, and will be, in effect for a while longer. Note, too, that Hebrews 10:22 says, “Therefore, let us approach the Holiest Place with a sincere heart, …” Most Bible translations use the phrase, “draw near” and the literal translation for the Greek “proserchOmetha” in the Greek Interlinear is “we-may-be-toward-coming.” The emphasis seems to be “to come closer” but not “entering.” 2). Has Yeshua returned and have we received our glorified bodies? Obviously, the answer is no, so we have yet to be restored to pre-sin perfection and experience fully the Presence of G-d.
However, because of our trust and obedience in the work of Yeshua to open the parokhet to the Holy Place, we have grace and peace with G-d (Romans 5:1-2). We end with
Tehillim 111:10---“…the first and foremost point of wisdom is the fear of Adonai; all those living by it gain good common sense. His praise stands forever.”
References: Rabbi S.C., Scriptures taken from the Complete Jewish Bible, copyright 1998 by David H. Stern
MRD
