Parashat 36 Portion 105 B’ha’alotcha – B’midbar/Num 8:1 -9:23 Zech 4:2-14 Rom 8:14

Blessing of Torah.
Bar’chu et YHVH ha-m’vorach, Baruch YHVH ha-m’vorach l’O’lam va-ed!
Baruch ata YHVH Eloheinu melech ha-olam asher bachar banu m’kol ha-amim, v’na-tan lanu eht Torah-to. Baruch atah YHVH, noteyn ha-Torah. Ameyn.”)

(Bless YHVH the blessed One; Blessed is YHVH, the blessed One for all eternity. Blessed are you, YHVH, our Elohim, King of the Universe, you have selected us from among all the peoples, and have given us your Torah.)

The title of this parasha “b’ha’alotcha” stems from the Hebrew word “alah” which means to ascend or “to go up.” In its hiphyl form it means that which causes to go up or ascend. It is the light of His Revelation that causes us to ascend.

Isa 60:1  “Arise, shine, for your light has come! And the esteem of יהוה has risen upon you.

Isa 60:2  “For look, darkness covers the earth, and thick darkness the peoples. But יהוה arises over you, and His esteem is seen upon you.

Isa 60:3  “And the gentiles shall come to your light¹, and sovereigns to the brightness of your rising. Footnote: ¹Isa. 60:19,20, Rev. 21:23,24.

Isa 60:4  “Lift up your eyes all around and see: all of them have gathered, they have come to you; your sons come from afar, and your daughters are supported on the side.

Isa 60:5  “Then you shall see and be bright, and your heart shall throb and swell, for the wealth of the sea is turned to you, the riches of the gentiles come to you.

Num 8:2  “Speak to Aharon, and say to him, ‘When you set up the lamps, let the seven lamps give light in front(Heb word “mul” also means to circumcise) of the lampstand.’

ב  דַּבֵּר, אֶל-אַהֲרֹן, וְאָמַרְתָּ, אֵלָיו:  בְּהַעֲלֹתְךָ, אֶת-הַנֵּרֹת, אֶל-מוּל פְּנֵי הַמְּנוֹרָה, יָאִירוּ שִׁבְעַת הַנֵּרוֹת.

2 'Speak unto Aaron, and say unto him: When thou lightest the lamps, the seven lamps shall give light in front of the candlestick.'

No dimensions are ever given of the size of the menorah, because how can anyone measure the revelation of YHVH. We do know it was made form one talent of gold (about 50 kg) so it could not have been so difficult to kindle its lamps. (Shemot 25:31-40)

“Be ha a lot cha” contains an infinitive Hebrew verb which in this Torah portion comes with a preposition (“b’”- “when”) and a second person masculine personal pronoun suffix (cha). An infinitive verb has no limits with regard to person. Gender, number or tense, it does not need to agree grammatically with any other word in the sentence.

YHVH knew that the Temple and the Levitical system would be temporary suspended. So He appointed “priests” from the nations, however He would always have dedicated and gifted men and woman who would keep the knowledge of His covenant alive – see Yer 33:20,21. He would take priests from the nations - Isa 66:21  “And from them too I shall take for priests – for Lĕwites,” declares יהוה.

The Torah has so much to teach His people and the nations. An appointed priesthood has always been called for this purpose.

The Torah teaches us in a parable that Yosef provided bread – seed – for the nations. Will this repeat itself again in the last days? Remember Yosef was not a Levite, but kept the Spirit of all that belongs to Yisrael alive.

Amo 8:11  “See, days are coming,” declares the Master יהוה, “that I shall send a hunger in the land, not a hunger for bread, nor a thirst for water, but for hearing the Words of יהוה.

Amo 8:12  “And they shall wander from sea to sea, and from north to east – they shall diligently search, seeking the Word of יהוה, but they shall not find it¹. Footnote: ¹Jer. 5:13, Hos. 8:12, Ezek. 34:3-10.

Why will the Word be so scarce? Spiritual leaders are teaching their own doctrine and not the Torah the way it was meant to be taught.

Joh 7:15  And the Yehuḏim were marvelling, saying, “How does this Man know letters, not having learned?”

Joh 7:16  יהושע answered them and said, “My teaching is not Mine, but His who sent Me.¹ Footnote: ¹Deut. 18:15-20.

Joh 7:17  “If anyone desires to do His desire, he shall know concerning the teaching, whether it is from Elohim, or whether I speak from Myself.

Joh 7:18  “He who speaks from himself is seeking his own esteem, but He who seeks the esteem of the One who sent Him is true, and no unrighteousness is in Him.

Joh 7:19  “Did not Mosheh give you the Torah? Yet not one of you does the Torah!¹ Why do you seek to kill Me?” Footnote: ¹See Mt. 5:20.

Pro 4:2  For I gave you good instruction: Do not forsake my Torah.

How many spiritual leaders today equate good doctrine with Torah?

But for the doctrine to be good one needs the revelation of YHVH’s Ruach – symbolized in the lighting of the Menorah.

Maybe “Be ha a lot cha” (hipyl infinitive) implies that we can only truly return to the ways of YHVH and His Torah when the light of His Ruach (symbolized in the Menorah)  “lifts us up” to a spiritual realm where we can see as we ought to see and hear as we ought to hear. This reminds us prophetically of the seven fold Ruach Ha Kodesh “lifting up” Messiah in Isaiah 11 – also a symbol of the Menorah.

Isa 11:2  The Spirit of יהוה shall rest upon Him – the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of יהוה,

This Torah portion when completed in the annual cycle( the One Year Torah cycle) strategically follows “Shavuot” also known as “Pentecost” and once again implies that the Ruach Ha Kodesh has been poured out to reveal the Father and His Son and His Torah and to show us “the way of return.”

Note the “light” symbolic of YHVH’s Ruach that comes from YHVH, will always return to honour YHVH.

Maybe this explains why so many devout Jews without the revelation of  Yahshua Ha Moshiach resort to the deception of “kabbala” to receive a “deeper” understanding of YHVH and His ways.

Menorah – Levites – Pesach.

Num 8:1  And יהוה spoke to Mosheh, saying,

Num 8:2  “Speak to Aharon, and say to him, ‘When you set up the lamps, let the seven lamps give light in front of the lampstand.’ ”

Num 8:3  And Aharon did so. He set up the lamps to face toward the front of the lampstand, as יהוה commanded Mosheh.

Num 8:4  And this is the work of the lampstand: beaten work of gold, from its base to its blossoms it is beaten work. According to the pattern which יהוה had shown Mosheh, so he made the lampstand.

Num 8:5  And יהוה spoke to Mosheh, saying,

Num 8:6  “Take the Lĕwites from among the children of Yisra’ĕl, and you shall cleanse them,

Num 8:7  and do this to them to cleanse them: Sprinkle water of sin offering on them, and they shall shave all their body, and shall wash their garments, and cleanse themselves,

Num 8:8  and shall take a young bull with its grain offering of fine flour mixed with oil, while you take another young bull as a sin offering.

Why should such a thorough cleansing take place? When an appointed priesthood is “elevated” by the Ruach to see things as YHVH sees them, they will be deeply impacted by the defilement of everything else that does not come from YHVH. This priesthood must be pure before YHVH as they will intercede and represent the people of YHVH to YHVH. (Lev 10:10)

Num 8:9  “And you shall bring the Lĕwites before the Tent of Meeting, and you shall assemble all the congregation of the children of Yisra’ĕl.

Num 8:10  “And you shall bring the Lĕwites before יהוה, and the children of Yisra’ĕl shall lay their hands on the Lĕwites,

This refers to the law of transference …of blessings as well as iniquities. The priest would both bring blessing as well as bear the burden of the sins of the people before YHVH.

Num 8:11  and Aharon shall wave the Lĕwites before יהוה, a wave offering from the children of Yisra’ĕl – so shall they be for doing the service of יהוה.

Num 8:12  “And the Lĕwites shall lay their hands on the heads of the young bulls. And one shall be prepared as a sin offering and the other as a burnt offering to יהוה, to make atonement for the Lĕwites.

Num 8:13  “And you shall have the Lĕwites stand before Aharon and his sons, and then wave them, a wave offering to יהוה.

Num 8:14  “Thus you shall separate the Lĕwites from among the children of Yisra’ĕl, and the Lĕwites shall be Mine.

Num 8:15  “Then after that the Lĕwites shall go in to do service in the Tent of Meeting, when you have cleansed them and waved them as a wave offering.

Num 8:16  “For they are given ones, given to Me from among the children of Yisra’ĕl. I have taken them for Myself instead of all who open the womb, the first-born of all the children of Yisra’ĕl.

Num 8:17  “For all the first-born among the children of Yisra’ĕl are Mine, both man and beast. On the day that I smote all the first-born in the land of Mitsrayim I set them apart unto Myself.

Num 8:18  “And I have taken the Lĕwites instead of all the first-born of the children of Yisra’ĕl.

Num 8:19  “And I have given the Lĕwites as a gift to Aharon and his sons from among the children of Yisra’ĕl, to do the service of the children of Yisra’ĕl in the Tent of Meeting, and to make atonement for the children of Yisra’ĕl, that there be no plague among the children of Yisra’ĕl when the children of Yisra’ĕl come near the set-apart place.”

Num 8:20  Thus Mosheh and Aharon and all the congregation of the children of Yisra’ĕl did to the Lĕwites according to all that יהוה commanded Mosheh concerning the Lĕwites, so the children of Yisra’ĕl did to them.

Num 8:21  And the Lĕwites cleansed themselves and washed their garments, and Aharon waved them, a wave offering before יהוה, and Aharon made atonement for them to cleanse them.

Num 8:22  Then after that the Lĕwites went in to do their service in the Tent of Meeting before Aharon and his sons as יהוה commanded Mosheh concerning the Lĕwites, so they did to them.

Num 8:23  And יהוה spoke to Mosheh, saying,

Num 8:24  “This applies to the Lĕwites: From twenty-five years old and above let him come into active service in the service of the Tent of Meeting,

Num 8:25  and at the age of fifty years they retire from active service of the service, and serve no more,

Parashat 35 Portion 104 B’Midbar 6:22- 7:89 Yer 31:21-34 1 Cor 6:18-20

Blessing of Torah.

Bar’chu et YHVH ha-m’vorach, Baruch YHVH ha-m’vorach l’O’lam va-ed!

Baruch ata YHVHEloheinu melech ha-olam asher bachar banu m’kol ha-amim, v’na-tan lanu eht Torah-to. Baruch atah YHVH, noteyn ha-Torah. Ameyn.”

(Bless YHVH the blessed One; Blessed is YHVH, the blessed One for all eternity. Blessed are you, YHVH, our Elohim, King of the Universe, you have selected us from among all the peoples, and have given us your Torah.)

       Parashat Naso seems to have a common theme of “lifting up” a set apart priesthood. This priesthood includes the other Levites who were not commissioned to take care of the most set apart matters; individual men and woman who undergo the Nazarite vow and even the nation of Yisrael, who bring set apart offerings for the functioning of the priesthood – see beginning of this parasha – Num 4:21.

The apostolic scriptures confirm this priesthood. 1Pe 2:9  But you are a chosen race, a royal priesthood, a set-apart nation, a people for a possession, that you should proclaim the praises of Him who called you out of darkness into His marvellous light,

1Pe 2:10  who once were not a people, but now the people of Elohim; who had not obtained compassion, but now obtained compassion.

Yahshua stated that only a few would be faithful to this calling.

Luk 13:23  and someone said to Him, “Master, are there few who are being saved?” And He said to them,

Luk 13:24  “Strive to enter through the narrow gate, because many, I say to you, shall seek to enter in and shall not be able.

Luk 13:25  “When once the Master of the house has risen up and shut the door, and you begin to stand outside and knock at the door, saying, ‘Master, Master, open for us,’ and He shall answer and say to you, ‘I do not know you, where you are from,’

Luk 13:26  then you shall begin to say, ‘We ate and drank in Your presence, and You taught in our streets.’

Luk 13:27  “But He shall say, ‘I say to you I do not know you, where you are from. Depart from Me, all you workers of unrighteousness.’ (teaching disobedience to Torah is unrighteous)

Luk 13:28  “There shall be weeping and gnashing of teeth, when you see Aḇraham and Yitsḥaq and Yaʽaqoḇ and all the prophets in the reign of Elohim, and yourselves thrown outside.

Mat 7:13  “Enter in through the narrow gate! Because the gate is wide – and the way is broad – that leads to destruction, and there are many who enter in through it.

Mat 7:14  “Because the gate is narrow and the way is hard pressed¹ which leads to life, and there are few who find it. Footnote: ¹Or the way is afflicted.

Mat 7:15  “But beware of the false prophets,¹ who come to you in sheep’s clothing, but inwardly they are savage wolves. Footnote: ¹See v. 23

Believers have been robbed and plundered of being included in this set apart priesthood.

Isa 42:19  “Who is blind but My servant, or deaf as My messenger whom I send? Who is blind as he who is at peace, and blind as servant of יהוה?

Isa 42:20  “You see much, but do not observe; ears are open, but do not hear.”

Isa 42:21  It has delighted יהוה, for the sake of His righteousness, to make the Torah great and esteemed.

Isa 42:22  But this is a people robbed and plundered, all of them are snared in holes, and they are hidden in prison houses. They have become a prey, with no one to deliver – for plunder, and no one to say, “Restore!” (“ha shav” or return)

Isa 42:23  Who among you gives ear to this, pays attention and hears for the time to come?

Isa 42:24  Who gave Yaʽaqoḇ for plunder, and Yisra’ĕl to the robbers? Was it not יהוה, He against whom we sinned? For they would not walk in His ways, and they did not obey His Torah!

Isa 42:25  So He has poured on him His burning displeasure and the strength of battle, and it set him on fire all around, yet he did not understand. And it burned against him, yet he did not take it to heart!

We need YHVH to bless us, to really bless us in such a way as to cause us not only to return but to remain in His Ways - the ancient paths of our fathers – Avraham, Yitzchak and Yakov. To bring us to the eighth day – shemeni atzaret, when the “lights are switched on” and we understand all truth.

This week’s Torah portion teaches us about such a blessing.

Num 6:22  And יהוה spoke to Mosheh, saying,

Num 6:23  “Speak to Aharon and his sons, saying, ‘This is how you bless the children of Yisra’ĕl. Say to them:

The Hebrew word for “bless” comes from the Hebrew verb “barach.” This verb means to kneel. The image is created of YHVH “kneeling” down to reach mankind on their level of need. This reminds us of a parent kneeling down to the level of their child to connect with them in their need.

The Aaronic blessing consists of three sections:

1.The first section is in vs 24.

Num 6:24  “יהוה bless you and guard you;

It is possible to blessed by YHVH and then to lose that blessing.

Deu 28:1  “And it shall be, if you diligently obey the voice of יהוה your Elohim, to guard to do all His commands which I command you today, that יהוה your Elohim shall set you high above all nations of the earth.

Deu 28:2  “And all these blessings shall come upon you and overtake you, if you obey the voice of יהוה your Elohim:

Deu 30:9  “And יהוה your Elohim shall make you have excess in all the work of your hand, in the fruit of your body, and in the fruit of your livestock, and in the fruit of your ground for good. For יהוה turns back to rejoice over you for good as He rejoiced over your fathers,

Deu 30:10  if you obey the voice of יהוה your Elohim, to guard His commands and His laws which are written in this Book of the Torah, if you turn back to יהוה your Elohim with all your heart and with all your being.

Deu 30:11  “For this command which I am commanding you today, it is not too hard for you, nor is it far off.

Parashat 35 Portio11n 103 B’midbar 6:1-21 Judges 13:2-14 Acts 21:17-26

Blessing of Torah.
Bar’chu et YHVH ha-m’vorach, Baruch YHVH ha-m’vorach l’O’lam va-ed!
Baruch ata YHVH Eloheinu melech ha-olam asher bachar banu m’kol ha-amim, v’na-tan lanu eht Torah-to. Baruch atah YHVH, noteyn ha-Torah. Ameyn.”

(Bless YHVH the blessed One; Blessed is YHVH, the blessed One for all eternity. Blessed are you, YHVH, our Elohim, King of the Universe, you have selected us from among all the peoples, and have given us your Torah.)

We are still busy with Parashat 35“ Nasso” –to lift up or Make an Accounting– of what? A set apart priesthood. This week we are dealing with the Nazarite vow. This was a voluntary act of service to YHVH.

YHVH will always have a priesthood even if it is a very small remnant that will raise and keep the banner high of His Righteousness as revealed through His Son Messiah – Yahshua. This is true even in the light of a falling away and increasing unfaithfulness of His people – Yisrael.

This Torah portion gives an account of the Nazarite vow. The Nazarite vow is not a cure for our unfaithfulness but a prevention of it. This portion followed the law of a jealous husband and was considered by some sages to be the righteous response of an aggrieved or suspicious husband towards his unfaithful wife

Difference between Netzer and Nazir:
“A nazirite (nazir)  was a person consecrated to YHVH either from birth, such as Samson or Samuel;  or for a limited time.  A Nazarite (נְזִיר) was an Israelite who had taken special vows of dedication to YHVH  whereby he abstained for a specified period of time from using alcohol and grape products, cutting his/her hair, and approaching corpses. At the end of the period he/she was required to immerse themselves in water. Thus the baptism of  Yahshua (Matthew 3:13-15) by Yochanan/John the immersor could have been done "to fulfil all righteousness" at the ending of a nazirite vow. Following his immersion, the scriptures give no reason to suppose Yahshua took another nazirite vow until the last Pesach seder Yahshua shared with his talmidim/disciples-see Mark 14:25”

Nazareth Heb. “Natsaret” the root verb “natsar” means to guard. The same Hebrew letters “netser” means branch. The Jews called the early followers of Yahshua “Notsrim” or Nazarenes. We can deduce from this Hebrew word usage that the true believers in Yahshua, then and now were destined to guard and protect the Truth and the Torah. This was the destiny of the “grafted in” branches - Notzrim. Branches of a tree reveal that they are been sustained by a root system which cannot be seen.
“Branches” therefore reveal the deep mysteries of YHVH and His Kingdom. See Rom 11:17-20.

“The second writings (New Testament) uses "Nazarene" six times, while "Nazorean" is used 13 times. In the Book of Acts "Nazorean" is used to refer to a follower of Yahshua, i.e. a follower of Yahshua rather than an inhabitant of a town.”
Act 24:5  “For having found this man a plague, who stirs up dissension among all the Yehuḏim throughout the world, and a ringleader of the sect of the Natsarenes,

Jer 31:6  “For there shall be a day when the watchmen(Notzrim) cry on Mount Ephrayim, ‘Arise, and let us go up to Tsiyon, to יהוה our Elohim.’ ”

Our Torah portion begins:

Num 6:1  And יהוה spoke to Mosheh, saying,
Num 6:2  “Speak to the children of Yisra’ĕl, and say to them, ‘When a man or woman does separate, by making a vow of a Nazirite, to be separate to יהוה,

ב  דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם:  אִישׁ אוֹ-אִשָּׁה, כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר--לְהַזִּיר, לַיהוָה. 2 Speak unto the children of Israel, and say unto them: When either man or woman shall make an extraordinary vow, the vow of a Nazirite, to consecrate himself unto the LORD,

H6381 pâlâ' BDB Definition:1) to be marvellous, be wonderful, be surpassing, be extraordinary, separate by distinguishing action

Note a man or a woman could take a nazarite vow. The sages suggest that we should understand this in the light of the law of sotah. Others suggest that woman were given far greater roles of spiritual responsibility than what is commonly accepted. We see for example in Shemot/Exodus 38:8 that certain woman were placed as guards at the entrance of the tabernacle (were these woman who had taken a nazarite vow?). I am certain their roles were not just symbolic – example – Anna the prophetess -

Num 6:3  he separates himself from wine and strong drink – he drinks neither vinegar of wine nor vinegar of strong drink, neither does he drink any grape juice, nor eat grapes or raisins.
Num 6:4  ‘All the days of his separation he does not eat whatever is made of the grapevine, from seed to skin.
Num 6:5  ‘All the days of the vow of his separation a razor does not come upon his head. Until the days are completed for which he does separate himself to יהוה, he is set-apart. He shall let the locks of the hair of his head grow long.
Num 6:6  ‘All the days of his separation to יהוה he does not go near a dead body.
Num 6:7  ‘He does not make himself unclean for his father, or for his mother, for his brother or his sister, when they die, because his separation to Elohim is on his head. (requirements of high priest)
Num 6:8  ‘All the days of his separation he is set-apart to יהוה.
Num 6:9  ‘And when anyone dies beside him in an instant, suddenly, and he has defiled the head of his separation, then he shall shave his head on the day of his cleansing – on the seventh day he shaves it.
Num 6:10  ‘And on the eighth day he brings two turtledoves or two young pigeons to the priest, to the door of the Tent of Meeting,
Num 6:11  and the priest shall prepare one as a sin offering the other as a burnt offering, and shall make atonement for him, because he sinned by reason of the dead body. And he shall set apart his head on that day,
Num 6:12  and shall separate to יהוה the days of his separation, and shall bring a male lamb a year old, as a guilt offering. But the former days are not counted, because his separation was defiled.
Num 6:13  ‘And this is the Torah of the Nazirite: When the days of his separation are completed, he is brought to the door of the Tent of Meeting,  (Shemot 38:8)
Num 6:14  and he shall bring his offering to יהוה: one male lamb a year old, a perfect one, as a burnt offering, and one ewe lamb a year old, a perfect one, as a sin offering, and one ram, a perfect one, as a peace offering,
Num 6:15  and a basket of unleavened bread, cakes of fine flour mixed with oil, and unleavened thin cakes anointed with oil, and their grain offering with their drink offerings.
Num 6:16  ‘And the priest shall bring them before יהוה and prepare his sin offering and his burnt offering.
Num 6:17  ‘And he shall prepare the ram as a peace offering to יהוה, together with the basket of unleavened bread. And the priest shall prepare its grain offering and its drink offering.
Num 6:18  ‘And the Nazirite shall shave the head of his separation at the door of the Tent of Meeting, and shall take the hair from the head of his separation and shall put it on the fire which is under the slaughtering of the peace offering.
Num 6:19  ‘And the priest shall take the boiled shoulder of the ram, and one unleavened cake from the basket, and one unleavened thin cake, and put them upon the hands of the Nazirite after he has shaved his hair of separation.
Num 6:20  ‘Then the priest shall wave them, a wave offering before יהוה. It is set-apart for the priest, besides the breast of the wave offering and besides the thigh of the contribution. And afterwards the Nazirite shall drink wine.’
Num 6:21  “This is the Torah of the Nazirite who vows to יהוה the offering for his separation, and besides that, whatever else his hand is able to provide. According to the vow which he takes, so he shall do according to the Torah of his separation.

“In the Apostolic scriptures, Paul takes a Nazarite vow in Acts 18:18. It has not always been recognized as a Nazarite vow because rather than say, "He let his hair grow long," the text says, "He had his hair cut off because of a vow he had taken." We would assume that if he were taking a Nazarite vow, he certainly would not have his hair cut off. This mistake may stem from a misunderstanding of the meaning of the Nazarite's hair. The hair of the Nazarite both symbolically and literally represented the amount of time that the Nazarite spent under the vow. When the term of the Nazarite's vow was completed, he cut his hair and burned it in the Temple. Burning the hair was a gesture symbolizing that the Nazarite was offering up to YHVH  the amount of time he had dedicated to YHVH as a Nazarite. If he had been a Nazarite for only a few months, it would only be a few months' growth. If he had been a Nazarite for several years, it would have been several feet of hair. But in order for the length of hair to accurately represent the term of the vow, the vow must be begun with a shaved head!

Regardless of which situation it is that Paul was in, the terms of the Nazarite vow necessitated that he return to Jerusalem and the Temple to make the necessary offerings and to have his hair shaved in the Temple. Once he arrived in Jerusalem in Acts 21, he joined with four more believers who had also taken Nazarite vows and they went to the Temple together for haircuts and sacrifices. We must remember that Paul did this to prove that he had not departed from the strict observance of the Torah.

The Torah wants us to make a connection between the high priest and Nazarite. Both High Priest and Nazarite enjoy a status of separation called "nezer" which is theirs by virtue of a ritual marking on their heads. For the High Priest it is the anointing oil poured out on his head that grants him the nezer status. For the Nazarite it is the hair on his head that grants him the nezer status.

Concerning Yaakov(Hebrew) the Hebrew equivalent of Jacob, James HaTzaddik, James the righteous, the Brother of Yahshua. Eusebius quotes Hegesippus in his Ecclesiastical History regarding the martyrdom of James (Yaakov). He writes, "James drank no wine or intoxicating liquor and ate no animal food; no razor came near his head; he did not smear himself with oil, and took no baths. He alone was permitted to enter the Set apart Place, for his garments were not of wool but of linen. He used to enter the Set apart place alone, and was often found on his knees beseeching forgiveness for the people..." This text raises an intriguing problem. We find here a very strong and early tradition about (Yaakov) James that places him inside the Temple Sanctuary. The Sanctuary is forbidden to all except for the priesthood. How is it that James, a man descended from the House of David and the tribe of Judah has access to the Sanctuary where only priests are allowed? How is it that we find James clothed in linen garments? that is, priestly garments? praying inside the Temple proper? Is it because James was a Nazarite, and as a Nazarite, he obtained some kind of quasi-priestly status? We must either accept it as so or reject the tradition of Hegesippus all- together.
The astute reader of the Apostolic scriptures will notice an unavoidable parallel between this Joseph midrash and the words of the Master when he says to his disciples, "I tell you, I will not drink from this fruit of the vine from now on until that dapy when I drink it anew with you in My Father's kingdom" (Matthew 26:27, NIV).
The Master states the term of his vow at the outset. He will not drink of the fruit of the vine again "until that day when I drink it new with you in my Father's kingdom."

Thus according to halachah(Hebrew) literally, "walk"; traditional Jewish law concerning specific application of the commandments., Yahshua binds himself to a Nazarite vow at his last seder(Hebrew) literally, "order"; an ordered event, especially the meal eaten on Passover.

The good news accounts tell us that during the execution, Yahshua was twice offered vinegar (literally sour wine). The first time he refuses it. However, at the point of death and ultimate ritual defilement through uncleanness, he accepted it. How is it possible that he would break his vow to not drink of the fruit of the vine? If the vow was a Nazarite vow this can be explained. His vow would be defunct at the point of death because it would be temporarily terminated by his contact with death. Hence he refuses the vinegar earlier, but receives it at the very moment of death. The vinegar and the death are significantly linked. Both sever the vow. Thus the vinegar is symbolic of death and corpse contamination. When the Master accepts the vinegar, it symbolizes his accepting death. A vow severed by corpse contact must be re-entered only after purification. The Master's resurrection is his purification from death. Now our Master ever lives to make intercession for us, while he is seated at the right hand of YHVH. (Heb 7:25)

So, what does this mean to us who are called to lead worship in the assembly of set apart ones?  Well, it was the Levites who were tasked with the role of functioning as the singers, musicians and the leaders of the singing in the Tabernacle of David. And, according to Acts 15:16, that revelation of divine order of worship that YHVH gave to King David, is our pattern.  So, in the context of YHVH’s historical dealings with them, we can see what the tribe of Levi has been called to and destined to, from Moses, to David to the present. It is a high and noble calling to be a helps minister to the priest. And to be successful in our calling and in our destiny, we must understand our role and how it relates to the rest of the body of Messiah. End quote.

It appears in our day that many believers have allowed themselves to be fashioned after the spirit of this world.

Rom 12:2  And do not be conformed to this world, but be transformed by the renewing of your mind, so that you prove what is that good and well-pleasing and perfect desire of Elohim.

Sadly the word “nazir” in modern Hebrew means monk. This too has given a wrong idea of what it really means to be set apart. YHVH is not calling us out of this world but He is calling us to be the fragrance of His Messiah in this world.  (2Cor 2:15)

Believers need now more than ever to be separated from everything that brings uncleanness into our lives. The Torah enlightened by the Ruach Ha Kodesh will show us the difference between what is right in the Eyes of YHVH and what is not right.

In the renewed temple the Levitical priesthood will once again restore all truth.

Eze 44:23  “And they are to teach My people the difference between the set-apart and the profane, and make them know what is unclean and clean. The Ruach Ha Kodesh will assist us in this matter in the last days.

Isa 55:11  so is My Word that goes forth from My mouth – it does not return to Me empty, but shall do what I please, and shall certainly accomplish what I sent it for.

Finally the Nazarite vow causes us to consider for what reason one should abstain from wine or products containing grapes.
We are reminded that wine was taken in anticipation of the covenant status we are to enjoy with YHVH one day.
Refraining from taking wine was perhaps a way of expressing a longing to be in His presence enjoying the covenant blessing face to face.

Rev 21:3  And I heard a loud voice from the heaven saying, “See, the Booth of Elohim is with men, and He shall dwell with them, and they shall be His people, and Elohim Himself shall be with them and be their Elohim.
Rev 22:14  “Blessed are those1 doing His commands, (Torah) so that the authority shall be theirs unto the tree of life, and to enter through the gates into the city.

Baruch atah YHVH, Eloheynu, Melech ha-‘Olam, asher natan lanu Toraht-emet, v’chay-yeh o’lam nata-b’tochenu. Baruch atah YHVH, noteyn ha-Torah. Ameyn.”

(Blessed are you YHVH  our Elohim, King of the Universe, you have given us your Torah of truth, and have planted everlasting life within our midst. Blessed are you, YHVH giver of the Torah – Ameyn)