The week of April 18-24:

Acharei Mot-Kedoshim - אחרי
מות-קדושים :
"After the death-Holy"
Torah : Leviticus 16:1-18:30
Haftarah : Ezekiel 22:1-19
Gospel : Luke 14-17

Approaching or Being Removed? Drawing near or Going into Exile? Leviticus 18

Why were the Israelites sent into exile in its historical contexts? In Leviticus 18:3
^"You shall not do as they do in the land of Egypt, where you lived, and you shall not do as they do in the land of Canaan, to which I am bringing you. You shall not walk in their statutes." And also in this chapter, Leviticus 18:24-25 "Do not make yourselves unclean by any of these things, for by all these the nations I am driving out before you have become unclean, ²⁵ and the land became unclean, so that I punished its iniquity, and the land vomited out its inhabitants."

The reason that the Canaanites were thrown out of Canaan was due to their violation of these particular commandments. Sexual violations are so depraved that there is no other alternative to fix people other than to utterly destroy them. This was the charge given to Joshua upon taking over the Canaanite land. The phrase, "the land vomited out its inhabitants" is quite a sufficient description of what happens. There are two specific words that are very explanatory as to why this vomiting takes place: Leviticus 18:6 "None of you shall approach any one of his close relatives to uncover nakedness. I am the L-RD." First, the word which means "approach" in Hebrew is KARAV. For those who have studied the sacrifices, they understand that the general word for sacrifices is KARBON, which is the noun form of this verb. "To approach" or "draw near" is used in connection to approaching G-d with acceptable sacrifices, and is also used here to discuss a man approaching a woman in order to have sexual relations. So consider the parallels carefully: The way that we approach G-d by bringing sacrifices is similar to the way a husband draws near to his wife for sexual intimacy. The one action is the ultimate expression of love for G-d, an expression of proper horizontal love relationship with the Creator. The other action is the ultimate expression of human love, the most proper expression of love that the two closest "neighbors" could have with one another. In this type of love for a neighbor, the husband-wife relationship is meant to be sacred and set apart. In the same way, our relationship with G-d is sacred and set apart. By understanding both of these relationships, we now understand more fully the concept of KARAV, "to draw near."

The second word that needs to be understood is the word GALAH, which can be translated as both "uncovered," or "removed." Unlike the English grammatical structure, the Hebrew of Leviticus 18:6 reads more like this, "Man, O man, in the direction of each of flesh of your flesh, DO NOT approach for the purpose of uncovering (or removing) [her] nakedness. I [am] the L-RD." Notice two words in Hebrew for the word "flesh" which is translated as "a close relative." Remember how Paul often talks about "the works of flesh." Paul's use of flesh in his writings is very broad and has many connotations, but very frequently connotes sexual immorality. Notice also that with the "approaching for the purpose of uncovering," the two Hebrew words are side by side. The reason for this is because they are grammatically connected. The "uncovering" serves as the OBJECT of the VERB, "to approach." The bottom line is that one should only have sexual relations with one's wife.

Notice also that the commandments seem to be primarily aimed from the man's perspective. That is not particularly sexist, as modern feminists will argue. It is directed towards men for what should be fairly obvious reasons. In modern world culture, these reasons are not obvious because of different cultures' insensitivities to sexual prohibition. Yet, every day, people see the effects and consequences of these indiscretions, from unwanted pregnancies to abortions and from premarital sex to sexual infidelity to divorce. From a cultural perspective, if the U.S. had left abortion illegal, there would be anywhere between 50 to 200 million more people here in the U.S. Can you think of the economic ramifications of having the additional population with which to come up with new ideas and increase our work sector? We'd have half the population of China, and we'd have a greater need to keep jobs here in the U.S. as opposed to exporting these jobs. Instead of having 50% of dysfunctional families, there would be much greater unity in the UNITED States. But, this is a digression from the Torah.

When we look back at the Lev. 18: 24-25 verses, we also get the connection to why the Canaanites were vomited out of the land. In Genesis 15:16, G-d forwarned Abraham that "the iniquity of the Amorites was not yet filled up." When we apply this basic truth, that sexual immorality, "uncovering nakedness," does eventually lead to exile. This is a grave warning to the cultures of the U.S. The cases of domestic abuse are much higher than most Americans want to admit. "Approximately 15% to 25% of women and 5% to 15% of men were sexually abused when they were children" (Wikipedia). Some websites report a higher number. Homosexuality is not just becoming more common, it is actually being promoted as a more elitist lifestyle, one that has prestige and is specially honored in Hollywood and Washington D.C. There are probably more senators and congressman with homosexual tendencies than is reported. Finally, if you have watched any of the new comedy routines in the last 20 years, the jokes about bestiality are becoming common enough that people actually consider this perversity entertainment. Consider also that the humane society gets more air time than do advertisements promoting a Pro-Life view point. If homosexual marriage becomes legalized, it will only be a matter of time before people will begin to legalize marriages with their pets. Gross, but this is the progression that Torah gives us. The progression of the downfall goes from having adultery, to sexually abusing family members, to homosexuality to bestiality. At that point, the land vomits the people out. Consider also these statistics amongst those who say they are believers: The population who call themselves evangelical Christian have a divorce rate that is roughly at or above 50%. For evangelical pastors, the divorce rate is at about 65%, more or less. Add on top of this, with the scandalous homosexual and pedophile accusations against Catholic priests, it can be clearly understood that the sexual immorality of people who call themselves "Christians" has also reached vomit capacity. It is only a matter of time. It is no wonder that people overall reject the notion of going to church. It's not G-d that they hate; it is that the lifestyles of believers do not match what is commanded in the Bible.

The solution to this is very clear: STOP! REPENT! Whatever your sexual immoral behavior is, it must be stopped! One must FIGHT the urges of the flesh. The battle against our flesh is no longer an internal struggle. It is now a national epidemic, and for every immoral act we commit or tolerate as believers puts us one step closer to the day the land vomits us out. To stop the advance of this immorality we must begin somewhere. The place to begin is a renewed commitment amongst all those from a Bible based belief system to agree to keep the commandments that G-d has given. One place to start is with the Shabbat, the Sabbath. We must renew our commitment to keep it. But not just to keep it at all, but also to guard it. And then, we need to keep/guard it as holy, set apart. We need to stop working on Sabbath. We need to stop buying and selling on Sabbath. We need to honor people. We need to stop taking His name in vain. AND, we must stop committing adultery and all forms of immorality as described here in Leviticus. If we are going to be actively promoting a Torah-based lifestyle, it must begin with us keeping His commandments—not just talking about them, but DOING them.

Cleansing

Leviticus 14:2 "This shall be the law of the leprous person for the day of his cleansing. He shall be brought to the priest…

Leviticus 14:20 And the priest shall offer the burnt offering and the grain offering on the altar. Thus the priest shall make atonement for him, and he shall be clean.

 

Let us begin this double portion with discussing one of the main topics that seems to be woven throughout this passage: the concept of "cleansing." The meaning of this term is out-of-context for the native English speaker. We really have nothing in American or Western culture with which to connect the concept of "being clean" as it pertains to this section of Torah. In other words, we will have to accept the terms as they are without trying to relate it to our own experiences.

First, let us dispel the common English connotations of the meaning of "clean" and "cleanse."

1. I took a shower today; therefore I am "clean."
   
2. The doctor had to "cleanse" the wound before he could begin surgery."
   
3. Did you "clean" the dishes?
   
4. Jesus died so that He might "cleanse" us from our sins.
   

In the first sentence, "clean" is an adjective, and it describes the state of a person after having applied soap and water. The meaning is clear to us. The second example is a verb, and it implies a more medical connotation. The doctor must decrease the medical contaminants in order to reduce the risk of infection during a surgical procedure. The application here is quite literal. In the third sentence, we have the word "clean" in another verb usage. Here, the action of cleaning can be applied to objects, not just people or animals. Finally, the term "cleanse" here applies to a theological discussion which is common in Christian thinking. While it may sound like a nice thing to say, it may not be accurate according to the Torah usage.

The Hebrew term for "cleansing" is "Tahair." A term for a leper is "M'tzorah." A leper is the worst type of uncleanness that a person could experience. The question that one must ask is what is the purpose of the "cleansing" as discussed in the Torah?

Now, at the basic level of understanding, most people associate uncleanness with specific sins. For example, in traditional rabbinic literature, the "metzorah" is often connected to the concept of "lashon hara." I very recently read that the word "rah," the word for evil, is in both of these words: meztoRAH and lashon HARA. Lashon hara literally means "evil speaking." The rabbinic idea is that if a person is guilty of speaking evil against someone else, than one of the consequences might be the development of leprosy. One common story is found in Numbers 12:10 when Miriam becomes leprous for having spoken against Moses. As a result, the connection of "evil speaking" and "leprosy" are often linked within Judaism. During this time of year, it is certainly reasonable for each of us to reflect on whether or not we speak evil against others. If so, it certainly is a good time of year for us to repent of using evil words against others, whether to their face or behind their back, we should enter into repentance.

However, the more literal connection of the terms leper and cleansing has to with a connection to death. Leprosy was such a terrible disease that those who were lepers had to live in a separate colony or somewhere outside the camp, as was described by Torah. Now, some say that the leprosy of that era could not be medically described by our standards today. The descriptions of leprosy as discussed in Torah do not fit the descriptions of what doctors call leprosy today. They most likely are not the same disease at all. The leprosy of Torah implies that the leper, the metzorah, as regarded as "the walking dead." Thus, being cleansed from leprosy, thus carried the connotation of having returned from death, or being resurrected.

Leviticus 14 outlines what the leper was to do in order to become clean. The leper was to bring two turtledoves (live clean birds) on the first day, and then three different lambs in order to be sacrificed for the eighth day. Also, cedar wood, hyssop, and a scarlet thread are brought with the living bird. One of the living birds is sacrificed, and then the living bird is dipped in the blood of the first one, along with the three other elements. Rashi says that this twittering bird was to remind the metzorah that it was his or her chattering that caused the leprosy in the first place, so this is why a bird was chosen. However, this really doesn't get at the heart of the matter regarding the process for which the living dead person is going to be brought back to life. There is something to the idea that death of the one bird brings about the freedom for the other bird. As to the cedar wood, the hyssop, and the red string, there is a significance which can be discussed at a later time, along with the concept of the red heifer. These three things were used during this ceremony as well.

Once the leper has performed these actions outside the camp, then the leper shaves, and then is allowed to come back into the camp, but only to stay for a week outside of his tent. He is to bathe and to shave off all of his hair. Now, there is certainly the idea of being clean which includes the simple concept of the state of not being physically dirty. The application for this ceremony must be seen as both practical, but also spiritual.

On the eighth day, the man is allowed to bring three offerings up to the tabernacle: First, two male lambs and one female lamb is brought. Consider the implications from the meaning of these three lambs. The first lamb is a male, and it is brought as a guilt-offering. Remember, the guilt offering is not a sin offering, it is an offering brought for the sake of one's conscience. We often must deal with the guilt of a sin prior to dealing with the sin itself. The blood of this lamb and a mixture of oil is put onto the right ear, the right thumb, and the right big toe of the former metzorah. Just as Moses did this at the initiation of Aaron into priesthood, so too is this done, to initiate the person back into life. The second offering is the sin offering, which provides the atonement. Finally, the last lamb is brought as a free-will/elevation offering, in order to reestablish that lost fellowship in drawing near to G-d. At this point, the leper has now been cleansed.

Here is the important concept that one must add to the concept of "clean." It is not that outward appearance that makes one clean. (However, if one does not have any hygiene, it would be interesting to describe this person's relationship with G-d.) There is a certain truth to cleanliness is next to godliness. But what is important to note is that in order to approach G-d, we must be clean within our lives. In order to draw near to G-d, we need to let go of certain kinds of things that are related to death within our lives. What is it that causes you to live as a "walking-dead" within your work week? Does your job depress you? Either get a new job, or find out why it is that G-d has placed you in that workplace. Are there difficulties within your family? If you are not clean, you are going to have a difficult time approaching G-d to deal with the problem. We all carry around things and ideas that lead to death, or we have been touched by those around us who have in turn touched death. The concept of clean and unclean does not apply in the American context. But if we know that we are in a bad place in our lives, why not consider the offerings brought by the leper: Make an offering to deal with your guilt, your conscience. Then, our trust in Yeshua as the ultimate sin offering should bring about within us an attitude of humility and gratitude for what He accomplished for our personal lives. We should thank Him regularly. And if you are reading this, and you have never accepted Yeshua as the Messiah of Israel, nor have you allowed Him to be the L-rd of your life, then there is no better time to receive the sacrifice made by Yeshua. Just pray and ask Him to forgive you of your sin. And then, the final offering can be brought: the free will offering, where the once leprous person has been fully restored to the people of G-d, and the leper can draw near to G-d and be in fellowship with Him.

We may not all exhibit the outward signs of leprosy, but we know that inside, we go through times where we feel like the walking dead. So, during this particular time, you can be invited to bring your offerings to G-d--read to Torah, sing praises to Him, pray—and renew your relationship with the G-d of the Universe! Let the L-rd cleanse you, and be clean!

“On the eighth day”

What was it that Aaron did on the eighth day? I will discuss this in one moment, but first one must also ask, "When is the eighth day?"
If there are only seven days in a week, how does one have an "eighth" day? The rabbis have always described an eighth day as a day outside of time. There are different things that are done on eighth days, such as the eighth day after Passover is an extra day of rest, as is the eighth day of Sukkot. Also, the day that babies are brought to the Temple for circumcision is on the eighth day. This day represents a father and mother's commitment to the covenant of Israel, an eternal covenant. By performing this mitzvah, the family is making a connection to eternity. They are also agreeing to live in the present by actually performing this action.

Aaron has a specific duty that was commanded of him in order to bring about the "glory of the L-rd." This occasion could only be done once, as it was the inauguration of the Temple services. It was his and everyone else's first time. Glory means something like weightiness, honor, rich in appearance or abundance in possessions. Exactly what the people were to experience is contained in this word, but to understand this word, one must experience this. Quickly, here is the order and the sacrifices that Aaron brought:

Sacrifice	Animal/Grain	Purpose
Sin offering	Young bull	By bringing this sin offering, Aaron is first seeing that his sin has been covered over. (See Lev. 4) The value of a young bull is perhaps the most valuable animal in Israel. One young bull could recreate many more animals in its lifetime. Thus this sacrifice was valuable. For Aaron, unless he has dealt with his own sin, how can he bring the rest of Israel's offerings?
Whole Burnt Offering	Young ram	(See Lev. 1) An whole burnt offering allows Aaron to "draw near" to the L-rd. This is its name—the "Olah.) A ram is also an expensive offering, but more than a bull? What can be added is that two shofars could be taken from the head of a ram. This signifies the sacrifice that Isaac was willing to make. There is a connection to these consistent renewals of the covenant.
Another sin offering	Male Goat	This sin offering parallels the above sin offering, but this one is brought on behalf of all of corporate Israel. It has the same purpose, except that the value of the goat would have been less. Notice, though, these are all male sacrifices.
Another whole burnt offering	A lamb and a calf	This whole burnt offering is brought on behalf of corporate Israel. It allows all of Israel to draw near to the L-rd. Again, these are less expensive animals. One thought: the lamb is only mentioned in the context of ALL of Israel, not just Aaron.
Grain offering mixed with oil	Unleavened bread	This sacrifice reminds us of the fruit of the ground that is provided for Israel. It is unleavened to remind us that we must remain before the L-rd without our sin. We must work to continue to remain sinless. Obviously, the L-rd knows of the futility of man being without sin; however, it is the responsibility of man to continually take up the contention against sin in one's life and within Israel, and stop the sinning.

 

All of these sacrifices taken individually for Aaron, and corporately for Israel are an "avodah" to the L-rd, or an "act of service." By doing this, the L-rd is pleased, and His glory can stay with Israel. When His glory arrives, Moses and Aaron then go into the tent of meeting with the L-rd. When they come out, the two of them bless Israel. When they receive the blessing, the glory goes out, which then lets the people know that the glory has arrived, because they all fall down in His presence (Lev. 9:24).

Do we really want significant change in our lives? Are we really willing to take a stand against the sin in our life, and the lives of others to bring about G-d's glory? Consider this parallel to our lives:

When we need to approach G-d, we need to approach him with a valuable sin offering—in this case, our lives. We need to repent of our sin, and we need to approach Him with our drawing near to Him (our burnt offering.) Next, we need to offer of sacrifices of prayer for those in our lives that G-d has allowed us to be in contact with. In this case, we serve in the role of priest for others, bringing their lives before Him. Only one sacrifice will suffice—the blood of the goat, and then the blood of the Lamb. Finally, we must continually work out the sin (leaven) in our lives, as well as stand in for others, helping them to rid sin out of their lives. If we will take seriously our responsibilities, both for ourselves and for those around us, we will see the glory of the L-rd. When will we know that He has arrived in this way? We will know when we as a community are face down before His glory.

This is not an act of "waiting for the Messiah." This is an act we can start any day. We all need to have a dedication of our temples to G-d, even if it is a rededication.

Shabbat Shalom!

Ezekiel 37:1-14 and the Valley of Dry Bones

For those of you who have read last week's haftarah portion, here is an opportunity for us to have an interesting discussion. I hope many of you who read this will take an opportunity to type in your reaction to the following question:

Has the prophecy from Ezekiel about the dry bones in the middle of the valley a past tense occurrence, a present tense occurrence, or something that we are still waiting to see?

First, it is important to read the text given above. The basic passage is the L-RD told Ezekiel to prophecy to these bones, to hear the word of the L-RD, and to live again. They need to have breath given to them again. The L-RD explains the prophecy to mean that Israel would return from having been dead, and that they would be placed in their own land.

Here are a list of questions to work through:

1. Read alsol Ezekiel 36:22-38 and 37:15-28. How do these passages explain about Israelites being placed in their land?
   
2. Are the bones real, or are they figurative to something else?
   
3. What or Who is the "hand of the L-RD"? 37:1
   
4. What does it mean to "prophesy"? Obviously, prophesying to some dry bones does not imply some sort of future forecasting. Prophesying must means something else, not about the future.
   
5. Is the Son of Man (Ben HaAdam) a reference to a man or to Someone more than a man?
   
6. What is the "breath"?
   
7. Does Israel receive the land once they receive the breath, or before?
   
8. Are there any allusions to resurrection in this passage?
   
9. In 37:24, who is the servant David?
   
10. In the reunion of Ephraim and Judah, is this a past occurrence or a future one?
    
    1. When Yeshua was in Israel, where did He do His ministry? Look at a map in your Bible and take note of ALL of the places Yeshua visited.
       
    2. Look at a map that shows where Galilee is, and where the tribe of Ephraim would have been during the books of the Kings and Chronicles. Do you see the intersection?
       
11. Read Jeremiah 7:32-8:1. Why did G-d allow there to be bodies thrown into this valley? What did the Israelites do that caused G-d to allow this disaster to happen?
    

Check back later this week for some other discussions will be posted to continue this discussion. Please, feel free to post some of your discussions!