What Is leprosy and what were its causes?

Leviticus 14:3, Plague of leprosy. Some of the English translations of this scripture verse use the word leprosy for the skin disease described in these passages. This is a mistranslation. A better translation would be infectious skin disease.


The Jewish sages teach that the skin disease described here is a supernaturally caused ailment that falls only on Israelites who are actually living in the land of Israel. They also teach that this is YHVH’s way of identifying the evil sins of gossip and slander (along with haughtiness, selfishness and jealousy) before this sin spreads throughout the land engulfing it like a forest fire from hell. (Read James 3:5–6!) This may explain why Miriam while wandering in the wilderness outside of Israel contracted this skin disease.

The disease would cause the sinner’s face to resemble a red flag for all to see. An afflicted person would be forced to live outside the camp until repentance along with atonement and purification rituals had occurred, and all this occurred under the watchful eye of a priest.

As you read this, you may be wiping your brow with a sigh of relief thankful that Continue reading


The Feast of Unleavened Bread, the Wavesheaf Offering and the Resurrection of Yeshua

Chag HaMatzot (The Feast of Unleavened Bread): An Overview

Chag HaMatzot or the Feast of Unleavened Bread is the second annual festival on YHVH’s biblical calendar, and occurs on the fifteenth day of the month of the Abib, which is the day immediately following Passover (or Pesach, Lev 23:5–8). Because both of these feasts (Exod 34:25; Lev 23:2, 6) occur back-to-back, the Jews often refer to Passover and Unleavened Bread simply as Passover Week or some similar term that places the main emphasis on the Passover. But it must be noted that, though related, these two festivals are separate in meaning and purpose. Passover pictures Israel coming out of Egypt. Upon separating from Egypt, YHVH (the LORD) then commanded the Israelites to put all leavened food products out of their houses and to eat unleavened bread (flat bread) for seven days, hence the origins of the Feast of Unleavened Bread. Additionally, the first and seventh days of this week-long event are Sabbaths, and YHVH commanded his people to hold a set-apart convocation (or gathering) on these Sabbaths.

What, you may ask, is the purpose of putting leavening out of one’s home and eating unleavened bread products such as matzoh for one week? This seems like a curious request by YHVH of his people. Not surprisingly, the Creator of the universe has a reason for everything. The spiritual implications are enlightening and highly relevant to the disciples of Yeshua. In commanding his people to de-leaven their homes and lives, YHVH is teaching us an object lesson that applies to us as much today as to the Israelites of long ago.

Eating unleavened bread for seven days is a memorial, remembrance or reminder (Exod 13:6–9) of our coming out of our own spiritual Egypt. But how did unleavened bread enter into this picture? The Torah tells us that the Israelites left Egypt early in Continue reading


The Legal Symbolism of Blood

Leviticus 7:26, Not eat any blood. YHVH revealed in the Torah that the life of flesh is in the blood (Lev 17:11). Therefore, the blood symbolizes the whole life of the living being. This is why the blood being poured upon the altar made atonement for the souls of men (Lev 17:11), since it represented and pointed to the shedding of Yeshua’s blood when he sacrificed his life on the cross in atoning for men’s sins.

Blood stains

Respecting the blood is necessary not only because it symbolizes the sanctity of the life of man who was made in the Creator’s image (Gen 1:26 cp. 9:6), but more importantly, because of the blood of Elohim’s Son that was shed for man’s redemption (Lev 17:11). For one to eat the blood showed disdain for what the blood typifies. In times past, such a violation resulted in the punishment of being banished from the nation of Israel.

The blood was to be reserved for the sacrificial service where it was used symbolically to represent Yeshua’s shedding his blood on the cross.

The blood of a lamb was put on the door posts to protect men from YHVH’s judgment against sin (Exod 12:7,13). Moses sprinkled the blood of oxen on the people symbolizing their coming into covenantal relationship with YHVH (Exod 24:5–8).

Additionally, the blood of sacrificed animals was sprinkled throughout the tabernacle, on Aaron and his sons, and all around the altar to sanctify it.

All these acts and uses of the blood were illustrative of the unrestricted cleansing power of the blood of Yeshua, which is why YHVH expected his people to treat the blood with a reverence. Those who didn’t evidenced a heart of indifference for the set-apart or kadosh things of Elohim—an intolerable offence in the Creator’s eyes.


New Video: The Tabernacle of Moses—Hidden Mysteries Revealed

The Tabernacle of Moses when viewed from the outside looking in reveals one spiritual mystery relating to the redeemed believer, but when viewed from the inside looking out, it reveals another spiritual mystery. This video also explains how the number three in the tabernacle relates to the human makeup and that of the Godhead, as well our theosis, or our union with Elohim as his adopted and glorified children.


How the Burnt Offering Pointed to Yeshua

Burnt or Elevation (Olah) Offering (Lev 1:3–17)
This offering involved the burning of the entire animal. This was not a partial burning with what remained to be eaten by the priests and/or worshippers. The burning of the animal prophetically pictures the sufferings of Yeshua, the Son of Elohim, for the sins of the world. The burning of the animal was but a faint representation of the punishment that all sinners deserve and that which unrepentant sinners will experience in the lake of fire at the end of the Millennium (Rev 20:11–15). Yeshua took that punishment upon himself at the cross.

Altar of Sacrifice 20340602

Here are some examples of how the burnt offering pointed to Yeshua (and how he fulfilled it):

  • The animal sacrificed was a clean or kosher male bull, ram, goat, or pigeon or turtledove, that was without blemish. Similarly, Yeshua was the perfect and proper Lamb of Elohim who was, in his sin-free state, without spiritual defect.
  • The owner of the animal was to offer it of his own free will. Messiah willingly offered himself for us.
  • It was to be offered at the door of the tabernacle—another picture of Yeshua—where the brazen altar was located, for the sinner was unworthy to enter the tabernacle. This shows that without the shedding of blood—without faith in Yeshua’s shed blood to pay for one’s sins—the sinner can have no communion with YHVH.
  • The offerer was to lay his hand upon the head of the animal to be sacrificed signifying a transfer of guilt for sin to the innocent animal, so that now the animal represented himself and was making atonement for him. Redeemed believers must identify with the death, burial and resurrection of Yeshua to have salvation and eternal life (Rom 6:3–14; Gal 2:20; 2 Cor 5:17). It is possible that the significance of the individual offerer laying only one hand upon the offering speaks to the idea that only one sinner was seeking atonement, while the high priest laying both hands on the head of the azazel goat (Lev 16:21) signifies atonement not only for the individual, but for the whole nation (i.e., hands, plural), since the high priest was acting as a representative for the whole nation.
  • The animal was to be killed before YHVH signifying that the sinner’s flesh must be crucified with its corrupt affections and lusts. The offerer slaughtered the animal while the priest sprinkled the blood on the altar. The offerer would then skin the animal and wash its parts before giving it to the priest to lay on the altar for it to be totally burned up.
  • The priests’ sprinkling the blood upon the altar is significant, for the Scriptures teach us that the life of the animal is in the blood, and that it is the blood that makes an atonement for sin (Lev 17:11). It is Yeshua’s blood shed at the cross when spiritually sprinkled on sinners that atones for their sins.
  • The animal was to be divided, laid on the altar and burned. This pictures the intense sufferings of Yeshua prior to and while on the “altar” of the cross.
  • This offering was a sweet savor to YHVH, even as the offering of Yeshua was well-pleasing to the Father (Isa 53:10).
  • The olah offering could be offered in times of joy, celebration or spiritual rededication (2 Chron 29:20–24) as a gift to express joy and reverence to YHVH (Gen 8:20; 1 Sam 6:14). The olah could also accompany petitions for Elohim’s intervention in time of need (Judg 21:4; Jer 14:12). In all these cases, there is an overriding awareness for the need to give homage and honor to a righteous and set-apart Elohim.

Where was Yeshua crucified?

Leviticus 1:16, Beside the altar on the east part. It is interesting to note that in Jerusalem on the Temple Mount, the east side of the altar of sacrifice in the temple faced the Mount of Olives, the base of which is only a few minutes walk (less than 1000 feet) down from the Temple Mount and across the small Kidron Valley.

Cross at St. Augustine

This is the same area where the Garden of Gethsemane is located (also at the base of the Mount of Olives just above the Kidron Valley) where Yeshua prayed before his crucifixion and sweat great drops of blood (Luke 22:44).

Directly above this same spot is where the altar of the red heifer was located (see Mishnah Parah 3:6c and The Temple, Its Ministry and Service, p. 283, by Alfred Edhersheim).

Furthermore, the writer of Hebrews links the place of Yeshua’s crucifixion to the spot where the red heifer was killed (Heb 13:12–13 cp. 9:13).

And finally, we know that from the place of the crucifixion, the front of the temple was clearly visible (Luke 23:45, 47).

We see that the sprinkling of the blood on the east side of the altar (on the side of the altar facing the exact spot where Yeshua died on the cross) is a prophetic shadow picture pointing to the eventual death of Yeshua the Lamb of Elohim slain from the foundation of the world to take away the sins of the world once and for all!


The Tabernacle of Moses and Sets of Three —A Picture of One’s Spiritual Journey

The Tabernacle of Moses from its front to back represents one’s progression in one’s spiritual journey starting with initial salvation leading to eternal life in YHVH’s eternal spiritual kingdom. This view is from man’s perspective.


From YHVH’s view inside the holy of holies above the ark of the covenant in the glory cloud, looking outward, the perspective is different. We’ll discus this in a moment.

In the outer court of the tabernacle, all the rituals and furnishings pointed to death, judgment, washing or cleansing. These prophetically foreshadowed salvation through Yeshua’s atoning death on the cross, with Yeshua being the door to salvation, acceptance of his death on the cross for one’s sins followed by and baptism for the remission of sins. In the set-apart (kadosh or holy) place inside the tabernacle, everything pointed to life, light, food, fragrant incense, the fruits and gifts of the Holy Spirit — or life in a spiritual relationship with Elohim subsequent to one’s taking the initial and beginning steps of salvation. The outer court speaks of basic salvation for the redeemed believer in Yeshua, while the holy place speaks of spiritual growth and maturity, of moving from spiritual babyhood and growing into spiritual adulthood or maturity.

Paul speaks of man being subdivided into three parts — body, soul and spirit (1 Thess 5:23). The tabernacle’s outer court seems to relate more to the physical or body realm of the person, while the holy place speaks more of the soul or psychological, volitional and emotional aspects of man’s inner realm or psychological realm. Finally, the holy of holies portrays man approaching YHVH through the realm of his spirit man.

As one progresses into the tabernacle, it is as if YHVH is drawing man into an ever deeper relational walk with him starting at the most basic level progressing upward until man is finally communing with YHVH on a Spirit to spirit level (in the most holy place). It is the Father’s desire that men progressively grow until they are communing with him at the highest spiritual level (see John 4:23–24).

As noted earlier, this forward progression from the tabernacle’s entrance Continue reading