Parashat 31 Portion 93 Vayikra 24:1-23 Hosea 14:1-9 James 3:8-18

Blessing of Torah.

Hebrew: Baruch atah YHVH eloheinu melech ha-olam, asher kideshanu b'mitzvotav, v'tzivanu la'asok b'divrei Torah. V'ha'arev na YHVH eloheinu et divrei toratecha befinu uvfi amecha beit Yisrael. V'niyeh anachnu v'tze'etze'einu v'tze'etza'ei amecha beit Yisrael kullanu yodei sh'mecha v'lomdei toratecha lishmah. Baruch atah YHVH hamelamed Torah le'amo Yisrael. Baruch atah YHVH Eloheinu melech ha-olam, asher bachar banu mikol ha'amim venatan lanu et torato. Baruch atah YHVH, notein haTorah.

English translation: Blessed are You, YHVH our Elohim, King of the universe, who has made us set apart through His commandments and commanded us to actively study Torah. Please YHVH, our Elohim, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your desire. Blessed are You, YHVH, Who teaches Torah to His people Israel. Blessed are You, YHVH our Elohim, King of the universe, Who chose us from all the nations and gave us the Torah. Blessed are You, YHVH, Giver of the Torah.

In previous parashiot we have seen the importance and central role the priests have played. The priests were obliged to create a “space” that would encourage people to obey and worship YHVH.

In this parashah the emphasis seems to be on “bnei Yisrael” for them to respond to the example of the priesthood and also create a special “space” for YHVH to come and dwell.

So we see the first responsibility of the congregation of Yisrael is to bring oil for the menorah, see vs 2.

The focus of the rest of this parashah seem to focus on the conduct of the congregation of Yisrael and how their conduct influences the way YHVH conducts Himself towards them. There are some valuable lessons for a modern day Torah community to take note of.

Hos 4:6  “My people have perished for lack of knowledge. Because you have rejected knowledge, I reject you from being priest for Me. Since you have forgotten the Torah of your Elohim, I also forget your children.

Hos 4:9  “And it shall be: like people, like priest. And I shall punish them for their ways, and reward them for their deeds.

Once again we see that our conduct will determine YHVH’s conduct towards us. Sadly many believers are often unaware of what they are doing or not doing. In these possible last days it will become more evident to us and others what is pleasing and what is not pleasing to YHVH.

Lev 24:1  And יהוה spoke to Mosheh, saying,

Lev 24:2  “Command the children of Yisra’ĕl that they bring to you clear oil of pressed olives for the light, to make the lamps burn continually.

Lev 24:3  “Outside the veil of the Witness, in the Tent of Meeting, Aharon is to arrange it from evening until morning before יהוה continually – a law forever throughout your generations.

Lev 24:4  “He is to arrange the lamps on the clean gold lampstand before יהוה continually.

This commandment is also found in Parashat 20 – Tetzaveh – Shemot 27:20.

Midrash:

Yahshua was declared to be the light of the world.

Joh 8:12  Therefore יהושע spoke to them again, saying, “I am the light of the world. He who follows Me shall by no means walk in darkness, but possess the light of life.”¹ Footnote: ¹ See 11:9-10.

Following Yashua means that our lives will know much crushing and sorrow. We will also experience times of deep joy and peace. However to be a light comes at a cost.  Oil was used to produce light. We see this truth also expounded in the parable of 10 virgins waiting for the return of Messiah – Matt 25 – 5 were ready, 5 were not. What was the difference? Obeying this commandment to bring forth oil for the Menorah. This oil was not brought forth by the priests, but by the sons of Yisrael. Those willing for their lives to be “crushed” by the Ruach of YHVH.

This is a “deeper path” that most believers seem to avoid, yet this is one of the ways that the light of Yahshua comes to the world.

We see this truth illustrated in the following Apostolic scriptures.

Joh 12:24  “Truly, truly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone. But if it dies, it bears much fruit.

Joh 12:25  “He who loves his life shall lose it, and he who hates his life in this world shall preserve it for everlasting life.

Joh 12:26  “If anyone serves Me, let him follow Me. And where I am, there My servant also shall be. If anyone serves Me, the Father shall value him.

Mar 14:3  And while He was in Bĕyth Anyah in the house of Shimʽon the leper, and sitting at the table, a woman came having an alabaster flask of perfume, genuine nard, very costly. And breaking the flask she poured it on His head.

It was only when the alabaster box was broken that its fragrance filled the air and its contents beneficial for use.

As one sage so eloquently stated “what does this world need - Gifted men outwardly empowered, or broken men inwardly transformed.”

Let us look at some background history about harvesting olives.

“shemen zait zach” means pure olive oil.

 An olive tree never dies. Neither does it ever cease giving fruit. When some branches become old and stop giving fruit, they are cut off so that new shoots can come up that will give fruit. The olive tree needs approximately 10 years in order to begin giving fruit, but the most fruitful time does not begin until 40 years have passed. The leaves are always green. It does not need a lot of water and can manage well in a warm and dry climate. The olives have three important ingredients, oil, water, and alpechin. Olive oil is very healthy for the body. It is used for cooking, among other things. It can be mixed with flour to bake cakes. It can be used on salads or directly on bread and can also be used as fuel for oil lamps, as in this case in the tabernacle.

Olives are harvested during the winter. During the Second Temple period, there were three harvests per year. First the olives that were furthest out on the branches and were ripe first because of the sunshine were harvested. After that, the olives, which were further in on the branches were harvested. The third harvest close to the trunk was the olives that had ripened slowly.

There is a midrash that compares these three pressing to the outpouring of the Ruach Ha Kodesh (Set Apart Spirit) on the earth. (The word Messiah means one who is anointed – olive oil was used to anoint)

The first pressing came at Sinai – Shavuot – where the Torah was given to Moshe - Psa 119:105  Your word is a lamp to my feet And a light to my path. The Torah was given to a people that had come out of the bondage and suffering of Egypt for centuries.

The second pressing came after the suffering and death of Messiah on another “Shavuot” also called “Pentecost” where the Ruach was poured out in Yerushalayim on the Temple Mount – Yahshua the light of the world.

The third pressing of olives was made with great crushing stones that grinded over each other. This could be a picture of the outpouring of the Ruach during the great tribulation, the coming together of Yisrael who will be a light to all the nations of the world. The olive tree was often beaten with rods to shake loose remaining olives that were situated close to the trunk of the tree.

Lev 24:5  “And you shall take fine flour and bake twelve cakes with it, two-tenths of an ĕphah in each cake.

Lev 24:6  “And you shall set them in two rows, six in a row, on the clean table before יהוה.

Lev 24:7  “And you shall put clear frankincense on each row, and it shall be on the bread as a remembrance portion, an offering made by fire to יהוה.

Lev 24:8  “On every Sabbath he is to arrange it before יהוה continually, from the children of Yisra’ĕl – an everlasting covenant. (Being taken from the children of Yisrael)

Lev 24:9  “And it shall be for Aharon and his sons, and they shall eat it in the set-apart place, because it is most set-apart to him from the offerings of יהוה made by fire – an everlasting law.”

Light, bread, fragrance and Sabbath are terms that embody the essence of what the Kehelah or assembly of believers was called to present to the world - it is only when the community of Yisrael are willing to lay down their lives and stand united in the truth and life of Torah, that life can go out to the nations.

Rev 1:10  I came to be in the Spirit on the Day of יהוה, and I heard behind me a loud voice, as of a trumpet,

Rev 1:11  saying, “I am the ‘Aleph’ and the ‘Taw’, the First and the Last,” and, “Write in a book what you see and send it to the seven assemblies of Asia – to Ephesos, and to Smurna, and to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodikeia.”

Rev 1:12  And I turned to see the voice which spoke with me. And having turned, I saw seven golden lampstands,

Rev 1:13  and in the midst of the seven lampstands One like the Son of Aḏam, dressed in a robe down to the feet and girded about the chest with a golden band.

Rev 1:20  “The secret of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are messengers of the seven assemblies, and the seven lampstands which you saw are seven assemblies.

These seven assemblies ARE NOT “CHURCHES” BUT “MESSIANIC TORAH SEEKING COMMUNITIES” – and most of them were displeasing to the Master.

Lev 24:10  And the son of an Yisra’ĕlite woman, whose father was a Mitsrite, went out among the children of Yisra’ĕl. And the Yisra’ĕlite woman’s son and a man of Yisra’ĕl strove in the camp.

*Lev 24:11  And the Yisra’ĕlite woman’s son blasphemed the Name, and cursed. So they brought him to Mosheh. Now his mother’s name was Shelomith the daughter of Diḇri, of the tribe of Dan.

Lev 24:12  And they put him in under guard, that it might be declared to them at the mouth of יהוה.

Lev 24:13  And יהוה spoke to Mosheh, saying,

Lev 24:14  “Bring the one who has cursed outside the camp, and all those who heard him shall lay their hands on his head, and all the congregation shall stone him.

Lev 24:15  “And speak to the children of Yisra’ĕl, saying, ‘Anyone who curses his Elohim shall bear his sin.

Lev 24:16  ‘And he who blasphemes the Name of יהוה shall certainly be put to death, and all the congregation certainly stone him, the stranger as well as the native. When he blasphemes the Name, he is put to death.

The only time this word for blasphemy is used in Torah – “nakav” It means to pierce.

The word “blaspheme” is not an accurate translation of the Hebrew word “nakav.” The fact that it is only used once in the Torah in this context reminds us that Yahshua was only pierced once for our iniquities.

Heb 6:4  For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Set-apart Spirit,

Heb 6:5  and have tasted the good Word of Elohim and the powers of the age to come,

Heb 6:6  and fall away, to renew them again to repentance – having impaled for themselves the Son of Elohim again, and put Him to open shame.¹ Footnote: ¹Heb. 10:26-31.

Heb 6:7  For ground that is drinking the rain often falling on it, and is bearing plants fit for those by whom it is tilled, receives blessing from Elohim,

Heb 6:8  but if it brings forth thorns and thistles, it is rejected and near to being cursed, and ends up by being burned.

Heb 6:9  But although we speak in this way, beloved, we are persuaded, concerning you, of better matters which possess deliverance.

We have been deceived by churchman for too long. Churchman taught for centuries that the blood of Yahshua was only for our sins. The blood of Messiah has a far greater application and impact on our lives. The blood was also meant to deliver us from all lies that would prevent us from fully embracing the Torah of YHVH and living an abundant fruitful life in His Kingdom on earth. Sadly this has not been the case. We were saved by the blood of Yahshua to walk in the obedience of Torah. Any other kind of life is a waste of time and an insult to YHVH. 

Heb 10:26  For if we sin purposely after we have received the knowledge of the truth, there no longer remains a slaughter offering for sins,¹ Footnote: ¹See also 6:6, Heb. 9:7, Num. 15:15-28.

Heb 10:27  but some fearsome anticipation of judgment, and a fierce fire which is about to consume the opponents.

Heb 10:28  Anyone who has disregarded the Torah of Mosheh dies without compassion on the witness of two or three witnesses.

Heb 10:29  How much worse punishment do you think shall he deserve who has trampled the Son of Elohim underfoot, counted the blood of the covenant by which he was set apart as common, and insulted the Spirit of favour?

What is sin?

1Jn 3:4  Everyone doing sin also does lawlessness, and sin is lawlessness.

1Jn 3:5  And you know that He was manifested to take away our sins, and in Him there is no sin.

Sin is “Torahlessness” and Yahshua was manifested to take away our Torahlessness or lawlessness.

What about many who think they can continue breaking YHVH’s Torah and its ok? This is blasphemy.

Lev 24:17  ‘And he who smites the life from any man shall certainly be put to death.

Lev 24:18  ‘And he who smites a beast repays it, body for body.

Lev 24:19  ‘And when a man inflicts a blemish upon his neighbour, as he has done so it is done to him:

Lev 24:20  ‘Fracture for fracture, eye for eye, tooth for tooth; as he inflicts a blemish upon him, so it is done to him.

Lev 24:21  ‘And he who smites a beast repays it, and he who smites a man to death is put to death.

Lev 24:22  ‘You are to have one right-ruling, for the stranger and for the native, for I am יהוה your Elohim.’ ”

YHVH reminds us that the way we treat Him is going to be the way He treats us – and there is only one law in His kingdom – Torah.

Lev 24:23  And Mosheh spoke to the children of Yisra’ĕl, and they brought the one who cursed outside the camp, and stoned him with stones. And the children of Yisra’ĕl did as יהוה commanded Mosheh.

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 Yahweh, 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

Please note these notes are under construction and are subject to correction and are in no way a final authority on any subject.

*Additional Notes on apparent blaspheming the name of YHVH.

Septuagint Error in Lev. 24:16 & The Ineffable Name Doctrine

Between 100- 300 AD, both Jews and Christians were gradually promoting the Ineffable Name doctrine : that it was sinful  to just use the true name of YHVH in speech -- formed from the 4 Hebrew letters known as the Tetragrammaton. Many believe the Name is Yahveh. Others have different pronunciations and views.

 This stemmed evidently from a mistranslation in 257 BC of Leviticus 24:16 in the Septuagint Bible.

 The Septuagint Greek translation of 257 BC reads:

“And he that names the name of the Lord, let him die
death: let all the congregation of Israel stone him with
stones; whether he be a stranger or a native, let him
naming the name of the Lord.” (Brenton – LXX)

What it says instead in Hebrew, as the NIV renders it, is:

Anyone who blasphemes the name of the YHVH is to be put to death. The entire assembly must stone them. Whether foreigner or native-born, when they blaspheme the Name they are to be put to death. (Lev. 24:16 NIV.)

One can readily see that naming the name of YHVH became wrong by a mistranslation.

That the Septuagint is to blame is indirectly revealed by the coincidence that as early as the Dead Sea Scrolls, the error emerges -- which means 250 BC-110 AD. In the Manual of Discipline in the Qumran scrolls, we find this ban on the use of the name:

Any man who mentions anything by the Name which is honored above all shall be set apart (i.e. banished) (Man. of Disc. 6:27)

In the Yoma in the Mishnah we similarly find: 

One does not pronounce the ineffable name outside (of the temple).  (Yoma 3:8; 4:1,2; 6:1,2; 8:9.)

Incidentally, Lesson About What Yahshua Truly Said at the Trial

Professor Howard has demonstrated that the earliest Christian Gospels likely had "Yahweh" in many places, but due to the rise of the Ineffable Name doctrine, they were replaced with versions that removed the name Yahweh.

Here, I will demonstrate that something was removed from the text of YHVH' trial that only once replaced, the verdict finally makes sense.

We are told in the gospel texts that were permitted to survive that Yahshua said at His trial that He would return seated on the "right hand of POWER." But scholars believe the ineffable name doctrine caused a scribe to remove YHWH -- the Tetragrammaton -- and what Yahshua actually said was YHVH. This explains why the priest then rent his garment, claiming Yahshua had thereby blasphemed when simply saying He was the Son of Man coming to return on the "right hand of power." (Mat 26:64).Those words alone would not conceivably be blasphemy. Something was removed so we cannot see what the priest thought was the blasphemy -- and that certainly was because Yahshua must have uttered the name of YHWH.

Thus, because of the Septuagint version of Leviticus, any verbalization of the name YHVH had become considered to be blasphemy, Yahshua broke that erroneous translation's rule.

Reflecting the procedure at Yahshua' trial, the legal procedures reflected in the Sanhedrin rules near the early 200s say one could not be convicted of blasphemy unless one had exactly pronounced the sacred name:

"The blasphemer" is not culpable unless he exactly pronounces the name. (Sanh. 7:5,  quoted from The Sacred Name (Qadesh La Yahuwah Press, 1995) at 156. 

The footnote goes on to say, "William Arnold brings our attention to the fact that the Hebrew expression ... literally means that the blasphemer, to be guilty, must pronounce the sacred name YHVH 'exactly.'"

In other words, blasphemy, based upon the mistranslated Septuagint, came to be correctly pronouncing the sacred name.

They even laid down a very specific procedure for bringing a conviction of blasphemy.  According to the Mishnah, the following is an example of that procedure:

Rabbi Joshua ben Karha says: On every day they examined the witnesses with a substituted name, "May Jose smite Jose."  When sentence was to be given they did not declare him guilty of death with the substituted name, but they sent out all the people and asked the chief among the witnesses and said to him.  "Say exactly what you heard." and he says it; and the judges stand up on their feet and rend their garments, and they may not mend them again.  And the second witness says, "I also heard the like," and the third says, "I also heard the like." (Ibid.)

Even at a trial, because of their Septuagint mistranslation, the rabbis used a substitute name for Yahveh when interrogating witnesses.  And then only just before the conclusion did they actually have the chief witness exactly pronounce the sacred name when quoting the defendant. 

Then the judges, even though the Torah clearly forbids the high priest tearing his garment, were to rend their garments in a demonstration of being appalled, according to the Mishnah:

The judges stand up on their feet and rend their garments, and they may not mend them again. (Sanh. 7:5)

This completed the procedure for convicting a blasphemer.

Based upon such evidence, I agree with the conclusion in “Did the Messiah Say The Heavenly Father's Name” that Yahshua being quoted as referencing "Power" was a deliberate scribal euphemism for what Yahshua truly said -- YHVH:

Now let's examine the trial in which Yahushua was sentenced to death.

Matt 26:64 (KJV) Yahushua saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. 66 What think ye? They answered and said, He is guilty of death.

In light of these verses, it is fascinating to study the historical context of what was going on. Based on the above scripture, it is evident that the official charge against the Messiah was "blasphemy".

Now according to the Mishna:

"He who blasphemes is liable only when he will have fully pronounced the Divine Name. Said R. Joshua ben Qorha, "on every day (of the trial) they examine the witnesses with a substituted name. When sentence was to be given they did not declare him guilty of death with the substituted name, but they put everyone out and ask the most important of the witnesses, saying to him, "Say, what exactly did you hear?" And he says what he heard. And the judges stand on their feet and tear their clothing, and they may not mend them again.(m.San. 7:5)"

Therefore, it is evident that historically no man could be sentenced for blasphemy unless he had actually spoken the Divine Name. This is further proven when we see that the High Priest "rent his clothes" upon hearing the name since Yahushua was his own witness (as he said "what further need have we of witnesses?"). End Quote.

Parashat 31 Portion 92 Vayikra 22:1-23:44 Zech 14:1-19 Col 2:16-17

Blessing of Torah.

Hebrew: Baruch atah YHVH eloheinu melech ha-olam, asher kideshanu b'mitzvotav, v'tzivanu la'asok b'divrei Torah. V'ha'arev na YHVH eloheinu et divrei toratecha befinu uvfi amecha beit Yisrael. V'niyeh anachnu v'tze'etze'einu v'tze'etza'ei amecha beit Yisrael kullanu yodei sh'mecha v'lomdei toratecha lishmah. Baruch atah YHVH hamelamed Torah le'amo Yisrael. Baruch atah YHVH Eloheinu melech ha-olam, asher bachar banu mikol ha'amim venatan lanu et torato. Baruch atah YHVH, notein haTorah.

English translation: Blessed are You, YHVH our Elohim, King of the universe, who has made us set apart through His commandments and commanded us to actively study Torah. Please YHVH, our Elohim, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your desire. Blessed are You, YHVH, Who teaches Torah to His people Israel. Blessed are You, YHVH our Elohim, King of the universe, Who chose us from all the nations and gave us the Torah. Blessed are You, YHVH, Giver of the Torah.

This Torah portion reminds us of the protection and safety we will have on earth through a Ruach- filled set apart priesthood revealing the true essence of the revelation of Messiah.

It is clear that YHVH can only occupy a space that is truly set apart according to His Torah.  It is these clay vessels that He has chosen to fill with Himself.

2Co 4:5  For we do not proclaim ourselves, but Messiah יהושע the Master, and ourselves your servants for the sake of יהושע.

2Co 4:6  For Elohim, who said, “Let light shine out of darkness,” is the One who has shone in our hearts for the enlightening of the knowledge of the esteem of Elohim in the face of יהושע Messiah.

2Co 4:7  And we have this treasure in earthen vessels, so that the excellence of the power might be of Elohim, and not of us.

This treasure in earthen vessels does not exist to draw attention to itself but to reveal to us the true essence of the revelation of Messiah. This truth will be one of the greatest challenges to believers who operate in an independent spirit by not seeing the value of seeking and submitting to YHVH’s appointed authority.

Lev 22:1  And יהוה spoke to Mosheh, saying,   

Lev 22:2  “Speak to Aharon and his sons, that they separate themselves from the set-apart offerings of the children of Yisra’ĕl, and that they do not profane My set-apart Name in what they set apart to Me. I am יהוה.

The Hebrew word for “separate” is “nazir” the dictionary defines this word: “to put somebody in an isolated or lonely place away from other people, the pressures of everyday life, or possible disturbances.” This is applicable if the priest is unclean for some reason, but it may also apply to the priest’s position in terms of being set apart to do YHVH’s service -  to be sequestered eg Yochanan the immerser.

The implication is profound. The priests were not to get in the way between YHVH and His people, when they brought offerings. In other words the mediator or priest is meant to connect you to YHVH.

This is why the Levites had no inheritance amongst the Yisraelites – YHVH was their inheritance.

Lev 22:3  “Say to them, ‘Any man of all your offspring throughout your generations who draws near the set-apart offerings which the children of Yisra’ĕl set apart to יהוה, while he has uncleanness upon him, that being shall be cut off from before Me. I am יהוה.

Lev 22:4  ‘Any man of the offspring of Aharon, who is a leper or has a discharge, does not eat the set-apart offerings until he is clean. And whoever touches what is rendered unclean by a corpse, or a man who has had an emission of semen,

Lev 22:5  or a man who touches any creeping creature by which he would be made unclean, or any being by whom he would become unclean, even any of his uncleanness;

Lev 22:6  the being who has touched it shall be unclean until evening, and does not eat the set-apart offerings, but shall bathe his body in water.

Lev 22:7  ‘And when the sun goes down he shall be clean, and afterward eat the set-apart offerings, because it is his food.

Lev 22:8  ‘He does not eat that which dies or is torn by beasts, becoming unclean by it. I am יהוה.

Lev 22:9  ‘And they shall guard My Charge, lest they bear sin for it and die thereby, when they profane it. I יהוה set them apart.

Lev 22:10  ‘And no stranger eats the set-apart offering. A sojourner with the priest, or a hired servant, does not eat the set-apart offering.

Lev 22:11  ‘But when the priest buys a being with his money, he does eat of it. And one who is born in his house does eat his food.

Lev 22:12  ‘And when a priest’s daughter is married to a stranger, she does not eat of the set-apart offerings.

Lev 22:13  ‘But when a priest’s daughter is a widow or put away, and has no child, and has returned to her father’s house as in her youth, she does eat her father’s food, but no stranger eats of it.

Lev 22:14  ‘And when a man eats the set-apart offering by mistake, then he shall give a set-apart offering to the priest, and add one-fifth to it.

Lev 22:15  ‘And let the priests not profane the set-apart offerings of the children of Yisra’ĕl, which they lift up to יהוה,

Lev 22:16  or allow them to bear the crookedness of trespass when they eat their set-apart offerings. For I am יהוה, who sets them apart.’ ”

Lev 22:17  And יהוה spoke to Mosheh, saying,

Lev 22:18  “Speak to Aharon and his sons, and to all the children of Yisra’ĕl, and say to them, ‘Any man of the house of Yisra’ĕl, or of the strangers in Yisra’ĕl, who brings his offering for any of his vows or for any of his voluntary offerings, which they bring to יהוה as a burnt offering,

Lev 22:19  for your acceptance, is a male, a perfect one from the cattle, from the sheep, or from the goats.

Lev 22:20  ‘Whatever has a defect, you do not bring, for it is not acceptable for you.

Lev 22:21  ‘And when a man brings a peace offering to יהוה, to complete a vow, or a voluntary offering from the cattle or the sheep, it is to be perfect to be accepted, let there be no defect in it.

Lev 22:22  ‘Those blind or broken or having a cut, or have an ulcer or eczema or scabs, you do not bring to יהוה, nor make an offering by fire of them on the altar to יהוה.

Lev 22:23  ‘As for a bull or a lamb that has any limb deformed or dwarfed you do prepare as a voluntary offering, but for a vow it is not accepted.

Lev 22:24  ‘Do not bring to יהוה what is bruised or crushed, or torn or cut, nor do it in your land.

Lev 22:25  ‘And from a son of a stranger’s hand you do not bring any of these as the bread of your Elohim, for their corruption is in them, and defects are in them, they are not acceptable for you.’ ”

Lev 22:26  And יהוה spoke to Mosheh, saying,

Lev 22:27  “When a bull or a sheep or a goat is born, it shall be seven days with its mother. And from the eighth day and thereafter it is acceptable as an offering made by fire to יהוה.

Lev 22:28  “But do not slaughter a cow or a sheep and its young on the same day.

Lev 22:29  “And when you bring a slaughtering of thanksgiving to יהוה, bring it for your acceptance.

Lev 22:30  “It is eaten that same day, leave none of it till morning. I am יהוה.

Lev 22:31  “And you shall guard My commands and do them. I am יהוה.

Lev 22:32  “And do not profane My set-apart Name, and I shall be set-apart among the children of Yisra’ĕl. I am יהוה, who sets you apart,

Lev 22:33  who brought you out of the land of Mitsrayim, to be your Elohim. I am יהוה.”

In the light of a priesthood operating without blemish, we have the stage set for some very important instructions.

    Vayikra 23 is that well-known and wonderful chapter about the “Appointments” (Moadim) of YHVH with His people Yisrael. Apart from the fact that on the one side these Moadim/Appointments (also called Chaggim/Feasts) are portraying YHVH's Seven-thousand year plan of salvation so beautifully, these Appointments have also been likened to a Bridegroom and His Bride.

      We start off with the Sabbath (Shabbat – The Sabbath is compared with a sign (“oht”) that we are betrothed to YHVH.

Lev 23:1  And יהוה spoke to Mosheh, saying,

Lev 23:2  “Speak to the children of Yisra’ĕl, and say to them, ‘The appointed times of יהוה, which you are to proclaim as set-apart gatherings, My appointed times, are these:

Lev 23:3  ‘Six days work is done, but the seventh day is a Sabbath of rest, a set-apart gathering. You do no work, it is a Sabbath to יהוה in all your dwellings.

Exo 31:13  “And you, speak to the children of Yisra’ĕl, saying, ‘My Sabbaths you are to guard, by all means, for it is a sign¹ between Me and you throughout your generations, to know that I, יהוה, am setting you apart. Footnote: ¹The only sign of יהוה setting us apart, the only sign of the everlasting covenant, is His Sabbaths, one of them being the seventh day Sabbath. This is repeated in Ezek. 20:12 & 20.

Two Stages in a Hebrew Marriage
According to Hebraic tradition, marriage is a two-step process. The first stage is called "kiddushin," and the second step is known as "nisu'in." Kiddushin is commonly translated as betrothal, but actually renders the bride and groom full-fledged husband and wife.
Kiddushin:
According to ancient Hebraic tradition, there are three ways to betroth a woman:¹ a) A money transaction. The man gives to the woman money or any object of value. b) A document. The man gives the woman a marriage document which states his intention to marry her (ketubah) c) Sexual intercourse with the intention that it consummates the marriage.
The rabbis forbade betrothing though intercourse, making it a punishable offense.
In order for the betrothal to take effect, the transaction must be witnessed by two kosher witnesses. If the betrothal is effected through sexual intercourse, it is sufficient for the witnesses to see the couple entering a private room with their stated intention of being intimate.
Nisu'in:
The nisu'in is accomplished through "chupah" -- the husband uniting with the wife under one roof for the sake of marriage.
In ancient times, the two stages of marriage were done on separate occasions, often separated by a full year which the groom would devote to Torah study. Both the kiddushin and the nisu'in were accompanied by celebratory feasts. By the twelfth century this practice had ended, and it became customary to do both kiddushin and nisu'in, successively, beneath the chupah. One of the reasons given for this change of custom is the poverty which prevailed in the Jewish communities. People simply couldn't afford the expense of the two celebrations.
If matrimony started with nisu'in, the physical relationship could permanently overshadow the spiritual connection, resulting in a marriage whose priorities and ideals are skewed.
All we experience in this earthly realm is merely a reflection of a higher spiritual super-reality. Marriage between man and woman follows the model of a heavenly marriage -- that between Yahshua, the groom, and Israel, His beloved bride. This wedding, too, consists of two stages:
Kiddushin:
YHVH descended on Mount Sinai and gave us the Torah and its commandments. He took His most precious and treasured possession, the Torah, and used it as a wedding band on His wedding day. From that moment onwards, we are His and He is ours. Nothing can ever change that fact. The union, however, had not yet been consummated. For that we need the... Messiah.

Nisu'in:
The Hebrew (Yisraelite) who embraces Torah and fulfills the commandments is uniting with Messiah, creating the most perfect unity possible.
On a deeper level, the entire period which started with the giving of the Torah is one long betrothal. We are committed to YHVH, and He to us, but this marriage has never expressed itself in full esteem. The Messianic Era will usher in the age of nisu'in, when our relationship will be tangible, fully enjoyed, and revealed for all to see. (Adapted from Chabad)

Yahshua gives us valuable insight into this practice when he says:

Joh 14:1  “Let not your heart be troubled. Believe in Elohim, believe also in Me.

Joh 14:2  “In My Father’s house are many staying places. And if not, I would have told you. I go to prepare a place for you.

Joh 14:3  “And if I go and prepare a place for you, I shall come again and receive you to Myself, that where I am, you might be too.

Joh 14:4  “And where I go you know, and the way you know.”

Joh 14:21  “He who possesses My commands (Torah) and guards them, it is he who loves Me. And he who loves Me shall be loved by My Father, and I shall love him and manifest Myself to him.”

Passover – Pesach – Redeeming the bride.

The first issue of marriage in the ancient world was the redeeming of the bride – paying the bride price to the bride’s father as the first step in the betrothal process. This also meant that a selection – a choosing – had taken place. The groom-to-be along with his father, had cast their eye upon a maiden as the fairest prospect for a bride.

But the bride would not come without a price. Paying such a bride-price speaks to the issue of redemption, the heart and soul of the Pesach festival. There, at Passover, the payment required to redeem Yisrael from Mitsrayim’s/Egypt’s servitude is dramatically displayed every year. The slaying of the lamb, the blood on the doorposts, and the slaughter of Egypt’s first born sons all vividly remind us that the feedom we enjoy was purchased at great cost. But such a price was paid, and Yisrael was redeemed to become the bride of Yahshua.

1Co 6:20  For you were bought with a price, therefore esteem Elohim in your body and in your spirit,¹ which are of Elohim. Footnote: ¹See 7:23, 1 Peter 1:18-19.

1Pe 1:18  knowing that you were redeemed from your futile way of life inherited from your fathers, not with what is corruptible, silver or gold,

1Pe 1:19  but with the precious blood of Messiah, as of a lamb unblemished and spotless,

1Pe 1:20  foreknown, indeed, before the foundation of the world, but manifested in these last times for your sakes…..

Lev 23:4  ‘These are the appointed times of יהוה, set-apart gatherings which you are to proclaim at their appointed times.

Lev 23:5  ‘In the first month, on the fourteenth day of the month, between the evenings, is the Passover to יהוה.

Lev 23:6  ‘And on the fifteenth day of this month is the Festival of Unleavened Bread to יהוה – seven days you eat unleavened bread.

Lev 23:7  ‘On the first day you have a set-apart gathering, you do no servile work.

Lev 23:8  ‘And you shall bring an offering made by fire to יהוה for seven days. On the seventh day is a set-apart gathering, you do no servile work.’ ”

Perhaps the writer to the Hebrews was referring to commanded gatherings of this chapter.

Heb 10:25  not forsaking the assembling of ourselves together, as is the habit of some, but encouraging, and so much more as you see the Day coming near.

Lev 23:9  And יהוה spoke to Mosheh, saying,

Lev 23:10  “Speak to the children of Yisra’ĕl, and you shall say to them, ‘When you come into the land which I give you, and shall reap its harvest, then you shall bring a sheaf of the first-fruits of your harvest to the priest. (Omer Reshiet)

Lev 23:11  ‘And he shall wave the sheaf before יהוה, for your acceptance. On the morrow after the Sabbath the priest waves it.

Lev 23:12  ‘And on that day when you wave the sheaf, you shall prepare a male lamb a year old, a perfect one, as a burnt offering to יהוה,

Lev 23:13  and its grain offering: two-tenths of an ĕphah of fine flour mixed with oil, an offering made by fire to יהוה, a sweet fragrance, and its drink offering: one-fourth of a hin of wine.

Lev 23:14  ‘And you do not eat bread or roasted grain or fresh grain until the same day that you have brought an offering to your Elohim – a law forever throughout your generations in all your dwellings.

Lev 23:15  ‘And from the morrow after the Sabbath, from the day that you brought the sheaf of the wave offering, you shall count for yourselves: seven completed Sabbaths.

Lev 23:16  ‘Until the morrow after the seventh Sabbath you count fifty days, then you shall bring a new grain offering to יהוה.  – (Shavuot)

Lev 23:17  ‘Bring from your dwellings for a wave offering two loaves of bread, of two-tenths of an ĕphah of fine flour they are, baked with leaven, first-fruits to יהוה.

Lev 23:18  ‘And besides the bread, you shall bring seven lambs a year old, perfect ones, and one young bull and two rams. They are a burnt offering to יהוה, with their grain offering and their drink offerings, an offering made by fire for a sweet fragrance to יהוה.

Lev 23:19  ‘And you shall offer one male goat as a sin offering, and two male lambs a year old, as a peace offering.

Lev 23:20  ‘And the priest shall wave them, besides the bread of the first-fruits, as a wave offering before יהוה, besides the two lambs. They are set-apart to יהוה for the priest.

Lev 23:21  ‘And on this same day you shall proclaim a set-apart gathering for yourselves, you do no servile work on it – a law forever in all your dwellings throughout your generations.

Lev 23:22  ‘And when you reap the harvest of your land do not completely reap the corners of your field when you reap, and do not gather any gleaning from your harvest. Leave them for the poor and for the stranger. I am יהוה your Elohim.’ ”

Shavuot: The Ketubbah.

“Shavuot, or what is commonly known as the feast of Pentecost, is directly connected to Pesach, by the counting of the Omer. This means that the bride-price symbolized by Pesach is directly tied to the events of Shavuot. While the festival itself has a great many other symbolisms, the fact that by all reckonings, the first Shavuot occurred while Yisrael was standing at Sinai, is significant. The Torah, given on Sinai, comes to Yisrael as a contract, and in our picture, as the Ketubbah or the marriage contract. Written to assure the maintenance of the Bride, the ketubbah outlines what is expected of each party, and the commitment the bride and groom make to each other.

The giving of the Torah, then maybe viewed within the context of the love relationship between YHVH and Yisrael. Redeemed as His future bride, the Torah comes to her as the treasured token of her Groom’s fidelity and promise to maintain her. It also requires her faithfulness but promises enduring blessings and security within the marriage bond.

Interestingly the Ruach was poured out on Shavuot (Acts 2) in anticipation of the harvest of the nations to worship Yisrael’s Elohim. Yet the Ruach is also as a pledge of intention to enter into a marriage covenant.”

This union between Messiah and his bride will bring enormous blessing fruitfulness on all nations and peoples.

2Co 5:4  For indeed, we who are in this tent groan, being burdened, not because we wish to put it off, but to put on the other, so that what is to die might be swallowed up by life.

2Co 5:5  Now He who has prepared us for this same purpose is Elohim, who has given us the Spirit as a pledge of what is to come.

“Pledge” or “arrabon” in Greek. In the first century – an arrabon – αρραβων – bound someone legally to the  complete purchase… If we went to Greece today and met an engaged lady and asked to see her “arrabon”, she would put out her hand with an engagement ring on it. 

The evidence that we have received the “arrabon” is our desire to walk in the fullness of Torah.

Rom 8:4  so that the righteousness of the Torah should be completed in us who do not walk according to the flesh but according to the Spirit.

Parashat 31 Portion 91 “Emor”: Vayikra 21:1-24 - Ezekiel 44:25-31- Luke 11:30-44

Blessing of Torah.

Hebrew: Baruch atah YHVH eloheinu melech ha-olam, asher kideshanu b'mitzvotav, v'tzivanu la'asok b'divrei Torah. V'ha'arev na YHVH eloheinu et divrei toratecha befinu uvfi amecha beit Yisrael. V'niyeh anachnu v'tze'etze'einu v'tze'etza'ei amecha beit Yisrael kullanu yodei sh'mecha v'lomdei toratecha lishmah. Baruch atah YHVH hamelamed Torah le'amo Yisrael. Baruch atah YHVH Eloheinu melech ha-olam, asher bachar banu mikol ha'amim venatan lanu et torato. Baruch atah YHVH, notein haTorah.

English translation: Blessed are You, YHVH our Elohim, King of the universe, who has made us set apart through His commandments and commanded us to actively study Torah. Please YHVH, our Elohim, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your desire. Blessed are You, YHVH, Who teaches Torah to His people Israel. Blessed are You, YHVH our Elohim, King of the universe, Who chose us from all the nations and gave us the Torah. Blessed are You, YHVH, Giver of the Torah.

"The Truth is heavy, therefore few care to carry it" (Anon)

There seems to be an important continuity flowing from the previous two Torah portions (Acharei Mot and K’doshim) into this present Torah portion – “Emor.”

We conclude that if there is really going to be a redeemed set apart people there will be a set apart priesthood guiding and establishing YHVH’s Kingdom truth amongst His people 99- Yisrael.

     Lev 21:1  And יהוה said to Mosheh, “Speak to the priests, the sons of Aharon, and say to them: ‘No one is to be defiled for the dead among his people,

“Emor” or “speak!” to the priests. The focus is clearly on the priesthood. It is critical for the priesthood not to defile themselves with death. This would hinder their ministry to Yisrael as mediators. Here we can conclude that it is not only physical death but also the disobedient behavior that causes death.

Lev 21:2  except for his relatives who are nearest to him: for his mother, and for his father, and for his son, and for his daughter, and for his brother;

Lev 21:3  and for his maiden sister who is near to him, who has had no husband – for her he is defiled.

Why is an exception made of the priest’s direct family?

We see here the heart of an intercessor – one who is willing to lay down his life for those who are close to him or her. The priest would contaminate himself thus disqualifying himself from ministry for a while to attend to the needs of his family.

Shaul goes even further when he says:

Rom 5:7  For one shall hardly die for a righteous one, though possibly for a good one someone would even have the courage to die.

Rom 5:8  But Elohim proves His own love for us, in that while we were still sinners, Messiah died for us.

Shaul goes on to say:

2Co 4:11  For we, the living, are always delivered to death for the sake of יהושע, that the life of יהושע might also be manifested in our mortal flesh,

2Co 4:12  so that death indeed is working in us, but the life in you.

Lev 21:4  ‘A leader does not defile himself among his people, to profane himself;

Lev 21:5  they do not make any bald place on their heads, and they do not shave the corner of their beard, and they do not make a cutting in their flesh.

These were the practices of pagan priests -  like the Baal priests on Mount Carmel – 1 Kings 18.

Lev 21:6  ‘They are set-apart to their Elohim and do not profane the Name of their Elohim, for they bring the offerings of יהוה made by fire, and the bread of their Elohim, and shall be set-apart.

Lev 21:7  ‘They do not take a woman who is a whore or a defiled woman, and they do not take a woman put away from her husband, for he is set-apart to his Elohim.

Lev 21:8  ‘And you shall set him apart, for he brings the bread of your Elohim, he is set-apart to you. For I, יהוה, setting you apart, am set-apart.

Lev 21:9  ‘And when the daughter of any priest profanes herself by whoring, she profanes her father. She is burned with fire.

Lev 21:10  ‘And the high priest among his brothers, on whose head the anointing oil was poured and who is ordained to wear the garments, does not unbind his head nor tear his garments,

Lev 21:11  nor come near any dead body, nor defile himself for his father or his mother,

Lev 21:12  nor go out of the set-apart place, nor profane the set-apart place of his Elohim, for the sign of dedication of the anointing oil of his Elohim is upon him. I am יהוה.

Lev 21:13  ‘And let him take a wife in her maidenhood.

Lev 21:14  ‘A widow or one put away or a defiled woman or a whore – these he does not take. But a maiden of his own people he does take as a wife. (Sages say High priest was commanded to take a wife)

Lev 21:15  ‘And he does not profane his offspring among his people, for I am יהוה, who sets him apart.’ ”

Lev 21:16  And יהוה spoke to Mosheh, saying,

Lev 21:17  “Speak to Aharon, saying, ‘No man of your offspring throughout their generations, who has any defect, is to draw near to bring the bread of his Elohim.

Lev 21:18  ‘For any man who has a defect is not to draw near: a man blind or one lame or disfigured or deformed,

Lev 21:19  a man who has a broken foot or broken hand,

Lev 21:20  or is a hunchback or a dwarf, or a man who has a defect in his eye, or eczema or scab, or is a eunuch.

Lev 21:21  ‘No man among the offspring of Aharon the priest, who has a defect, is to come near to bring the offerings made by fire to יהוה – he has a defect, he does not come near to bring the bread of his Elohim.

Lev 21:22  ‘He does eat the bread of his Elohim, both the most set-apart and the set-apart,

Lev 21:23  only, he does not go near the veil or approach the altar, because he has a defect, lest he profanes My set-apart places. For I am יהוה, who sets them apart.’ ”

Lev 21:24  Thus Mosheh spoke to Aharon and his sons, and to all the children of Yisra’ĕl.

Midrash:

The primary purpose and goal of the Levitical priesthood was to establish without any doubt that Yahshua was the only mediator who was able to reconcile man to YHVH.

This Torah portion may have hidden insights we may need to consider.

Maybe these instructions are pointing to a time when the priests would have such a deep and profound impact on Yisrael resulting in those living under their influence being protected against all harm sickness and even death.

Is this possible?

There seems to be evidence that during the Messianic age the bride of Messiah will have immortal bodies. This Bride or priesthood would have the “spark of eternal life” dwelling within them. Those who have righteous associations with these priests could also be “ignited” by these priests to live in the same state of immortality.

It seems to be a fact that our bodies should renew themselves and were designed to live for 1000 years.

Let’s look at the life of Messiah. We don’t know much about his relatives, but let us consider from historical sources the life of his half-brother Yaakov. Yahshua had a profound effect on Yakov his half-brother.

“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 Ya'akov (Hebrew) the Hebrew equivalent of Jacob/James who was called Ya’akov HaTzaddik, Ya’akov the righteous, the Brother of  Yahshua: Eusebius quotes Hegesippus in his Ecclesiastical History regarding the martyrdom of Ya’akov. 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 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.”

Jewish Commentary:

“Death is thus an aberration, unnatural to a world intrinsically one with its Creator. Indeed, death became part of our reality only after man distanced himself from G-d with his transgression of the divine will. By the same token, the annihilation of evil and the restoration of perfect harmony between G-d and His creation in the era of Moschiach will bring the cessation of death from our experience.

In the same vein, the prophet Isaiah describes G-d's descent into the impurities of galut ("exile") to redeem His people: "Who is this, coming from Edom? Of soured and reddened clothes, from Bozrah? ... I [replies G-d], who speaks in righteousness, mighty to save... all My garments, I have soiled" (Isaiah 63:1-3). What about the law that forbids a Kohen to contaminate himself? The Zohar explains: Israel is G-d's "virgin sister, who has not married a man"--who has resisted all the alien masters and influences she has been subject to throughout her exile. For her, G-d "contaminates" Himself entering the morgue of galut to raise her from the dust.

Isa 63:1  Who is this coming from Eḏom, with garments of glowing colours from Botsrah, who is robed in splendour, striding forward in the greatness of His strength? “It is I who speak in righteousness, mighty to save.”

Isa 63:2  Why is there red on Your raiment, and Your garments like one who treads in the winepress?

Isa 63:3  “I have trodden the winepress alone, and from the peoples no one was with Me. And I trod them down in My displeasure, and I trampled them in My wrath. Their blood is sprinkled upon My garments, and I have defiled all My raiment.

But one thing remains unresolved: surely G-d is no ordinary Kohen, but a Kohen Gadol, whose greater holiness proscribes any exposure to impurity, even for the sake of his closest relatives. How, then, could G-d "contaminate" Himself, even for His "children" or His "sister"?

Put another way: if, in His relationship with us, G-d assumes the role of an ordinary Kohen, whose lesser holiness allows him contact with impurity for the sake of "Israel, His kin," G-d certainly transcends this role, possessing also the inviolable sanctity of the Kohen Gadol. Does this mean that only the Kohen in G-d buried Moses? Or that G-d's involvement in our redemption is limited to a lesser expression of His holinesss, while the height of His "priesthood" remains aloof from the mortality of our galut-state?

Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson; adapted by Yanki Tauber.

In the light of these sayings listen to the wisest of Hebrew Rabbi’s:

Col 2:8  See to it that no one makes a prey of you through philosophy and empty deceit, according to the tradition of men, according to the elementary matters of the world,¹ and not according to Messiah. Footnote: ¹See v. 20, and Gal. 4:3 & 9.

Col 2:9  Because in Him dwells all the completeness of the Mightiness bodily,

Col 2:10  and you have been made complete in Him, who is the Head of all principality and authority.

Now finally listen to the words of Paul describing the position of the Bride of Messiah and a restored Levitical priesthood.

2Co 5:1  For we know that if the tent of our earthly house, is destroyed, we have a building from Elohim, a house not made with hands, everlasting in the heavens.

2Co 5:2  For indeed in this we groan, longing to put on our dwelling which is from heaven,

2Co 5:3  so that, having put it on, we shall not be found naked.

2Co 5:4  For indeed, we who are in this tent groan, being burdened, not because we wish to put it off, but to put on the other, so that what is to die might be swallowed up by life.

2Co 5:5  Now He who has prepared us for this same purpose is Elohim, who has given us the Spirit as a pledge of what is to come.

2Co 5:6  Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Master –

     2Co 5:7  for we walk by belief, not by sight –¹ Footnote: ¹See 4:18, and 1 Cor. 2:14.

      2Co 5:8  we are of good courage, and are well pleased rather to be absent from the body and to be present with the Master.

     2Co 5:9  So we also make it our aim to be well-pleasing to Him, whether being at home, or being away from home.

     2Co 5:10  For we all have to appear before the judgment seat of Messiah, in order for each one to receive according to what he has done in the body, whether good or evil.¹ Footnote: ¹See Mt. 16:27, John 5:29.

2Co 5:11  Knowing, therefore, the fear of יהוה, we persuade men, but we have been made manifest to Elohim, and I also trust in your consciences to have been manifested.

2Co 5:12  For we do not again commend ourselves to you, but give you an occasion to boast on our behalf, in order that you have an answer for those who take pride in appearance and not in heart.

2Co 5:13  For whether we are beside ourselves, it was for Elohim, or whether we are of sound mind, it is for you.

2Co 5:14  For the love of Messiah compels us, having judged this: that if One died for all, then all died;

2Co 5:15  and He died for all, that those who live should no longer live for themselves,¹ but for Him who died for them, and was raised. Footnote: ¹Rom 14:7-8, Gal. 2:20.

2Co 5:16  So from now onwards we know no one according to the flesh. And if we have known Messiah according to the flesh, yet now we no longer know Him thus.

2Co 5:17  Therefore, if anyone is in Messiah, he is a renewed creature – the old matters have passed away, see, all matters have become renewed!¹ Footnote: ¹Rom. 6:2-22, Gal. 2:20, Eph. 4:22-24, Col. 3:10, 1 John 3:9-10.

2Co 5:18  And all matters are from Elohim, who has restored us to favour with Himself through יהושע Messiah, and has given us the service of restoration to favour,

2Co 5:19  that is, that Elohim was in Messiah restoring the world to favour unto Himself, not reckoning their trespasses to them, and has committed to us the word of restoration to favour.

2Co 5:20  Therefore we are envoys on behalf of Messiah, as though Elohim were pleading through us. We beg, on behalf of Messiah: Be restored to favour with Elohim.

2Co 5:21  For He made Him who knew no sin to be sin for us, so that in Him we might become the righteousness of Elohim.

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 Yahweh, 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

Please note these notes are under construction and are subject to correction and are in no way a final authority on any subject.