A lot of people talk about being Torah-obedient, but up close, their talk and walk don’t match each other too well. Others claim to follow YHVH’s Torah, but then find a rationale for not doing so when it inconveniences their lives, hinders their money making capabilities, or means becoming unpopular with their friends and loved ones. Still others, in reality, are only playing spiritual games while claiming to be Torah obedient, but live up only to the bare minimal requirements of the Torah while ignoring the rest. Do you fall into any of these categories? When it comes to Torah obedience, are you a minimalist or a maximalist? Yeshua talked about those who draw near to him with their mouths, but their hearts are from him. Hmm… Selah!
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It is highly doubtful that you have before you a clearer and more succinct explanation of how the Old Testament Levitical priesthood and sacrificial systems prophetically pointed the way forward to Yeshua the Messiah and were fulfilled by him, or why the Old Covenant failed and why the new covenant was necessary for man’s ultimate redemption. Although this is a long article (about 12 pages), it is still a short and comprehensive look and this often confusing and difficult subject and includes a complete overview of the Epistle to the Hebrews, which from its beginning to its end is a step-by-step overview of the biblical message of redemption and salvation. Please read on…
The journey from the Old Testament Book of Leviticus to the New Testament’s Epistle to the Hebrews is an epic one spanning several thousand years. The spiritual trek of the Christian church started, not on the day of Pentecost in chapter two of the Book of Acts as is commonly taught, but with the children of Israel leaving Egypt, and then their building of the Tabernacle of Moses with its Levitical priesthood and sacrificial system. This is the saga of a people—the children of Abraham—in search of their God (Yehovah Elohim), their struggles to draw near to him by obeying him, and then their failure to do so with the ensuing cataclysmic and horrific consequences as a result thereof. The Old Testament, which is the story of that ensuring struggle, will, however, have a glorious ending where the King and his children will live happily ever after—and this is no mythical fairy tale! This is the way, the truth and the life, and life more abundantly, to boot, where each recipient is more than a conqueror having defeated death itself as they pass through that thin veil between life and death into something much better in the world beyond.
But there is a larger and deeper backstory to this ancient historical chronicle that has astounding ramifications for the present time, since the roots of the world’s greatest religion that has touched more lives than any other are anchored deeply in the soils of the land of Israel where our story begins. To understand this and its present day implications is to understand one’s own personal, spiritual journey in knowing oneself and, more importantly, in knowing one’s Creator.
Under the lens of our present microscope is the leg of this journey that starts in the Book of Leviticus with the children of Israel building a sanctuary so that Yehovah (YHVH) might dwell among them (Exod 25:8). This journey then ends with the utter destruction of the third iteration of that same sanctuary some 1,500 years later. This seemingly left YHVH’s chosen people high and dry spiritually and without a locus around which to orbit their spiritual quest for the Creator. What then? Enter the Epistle to the Hebrews, written either just before are slightly after the destruction of the Jerusalem temple in a.d. 70. In this book of the Bible, the author lays out line-by-line how the Creator’s had not been caught unawares vis-à-vis his people by this calamitous event. Rather, all along he had been orchestrating a grand and elaborate plan to redeem his people from the spiritual sin pit into which man initially fell in the Garden of Eden. From then until now, every descendent of Adam and Eve has fallen into that same pit, trapped and unable to extricate himself. What was the initial step in heaven’s multi-millennial plan to redeem man from the wages of his sin? We discover it in the Book of Leviticus.
The Old Testament Book of Leviticus with its sacrificial system as administered by the Levitical priests illustratively explains the divinely inspired progressive step-by-step plan to teach sinful man the gravity and high cost of sin, and then to show man the way back to his Creator. The first step in this supernatural process involved teaching man about the destructive, calamitous and eventual lethal consequences of sin. The next step involved transforming man’s heart away from being inclined toward sinful rebellion against YHVH’s commandments resulting in disobedience (Jer 17:9; Rom 8:6–7; 1 John 3:4), and becoming willingly inclined to obeying heaven’s laws of life, love and happiness. It was the failure to achieve heaven’s ultimate aim of transforming the human heart into compliance with the Creator’s commandments where this covenantal agreement (commonly referred to as the old or Mosaic covenant) with the chosen people—the children of Israel—missed the mark. The weakness of the old covenant was not with the terms of the covenant itself that required the people’s obedience to YHVH’s Torah-law resulting in divine favor and blessing, but with the people themselves who promised to obey YHVH, but then failed to do so. This is the message of the writer of the Book of Hebrews as he echoes the same complaint against YHVH’s hapless and rebellious people as had many of his biblical antecedents. It is this failure on the part of the YHVH’s people onto which the author assiduously shines the light of truth (Heb 8:7–13). This is why a new covenant between YHVH and his people was necessary. Why? Because the ancient Israelites had violated the terms of the first or former covenant thus nullifying the agreement between man and Elohim.
Eventually, the larger lesson of the sacrificial system that YHVH Elohim imposed on his children of Israel after their rebellion in the wilderness of Sinai was that man cannot achieve a spiritual transformation from sinner to saint sans outside help from above. Ultimately, this is where Yeshua the Messiah enters the picture. To be reconciled to the Creator—our Father in heaven—each of us needs a transformation of our heart (or a spiritual heart transplant) through the sin atoning and cleansing blood of Yeshua, the Lamb of Elohim, coupled with the subsequent help of the Holy Spirit to give each of person a new heart that willingly complies with YHVH’s will as expressed through his Written Torah. This is what the new covenant is all about.
But until YHVH actuated a new covenant with man through Yeshua the Messiah, man had a few lessons to learn to solidify in the collective conscience of his people the fact that the human heart is so defiled and bent toward sin that nothing can rectify the situation save the intervention of heaven’s mercy and grace itself. Because of man’s pride, arrogance and failure to recognize his own fallen and sinful state, the Levitical sacrificial system was a step-by-step process for YHVH’s people to become collectively aware of this reality. Like a loving father teaching his children how to walk, talk, read and to live life, YHVH began by teaching the children of Israel the ABCs of sin and redemption through the Levitical priesthood and sacrificial system. Shortly thereafter, it became clear to the more spiritually enlightened Israelites like Moses, David the psalmist and the Old Testament prophets that these systems were insufficient to accomplish in man what was necessary for him to come into a right relationship with his Creator. In reality and according to heaven’s ultimate plan, these systems were merely prophetic stepping stones pointing humans toward a permanent fix to the problem, and were part of a larger plan that the Almighty, the Holy One of Israel, was working out among his people including us as example and for our admonition and learning upon whom the ends of the earth are come (1 Cor 10:11; Rom 15:4).
Let’s now explore the transitional steps from Leviticus to Hebrews that paved the way for the formation of a new and better covenantal agreement between YHVH and his people that would achieve the desired results of reconciling man to his Creator and ensuring that he would have a forever family—glorified and immortalized children created in his own image.
Overview of the Sacrificial System?
All the animals slaughtered in the old covenant or Mosaic sacrificial system were similar, in modern terms, to the minimum amount due on a credit card bill that is so huge that one cannot possible pay the balance; therefore, one can only afford to pay the minimum amount due until somehow, miraculously, someone will step in to pay the full amount. Yeshua the Messiah came to man’s rescue and paid that monstrously huge sin debt for each of us at the cross. All of the sacrifices in the Tabernacle of Moses were merely tiny down payments on the vast sin bill that each sinner owed for his sins, and which would ultimately be paid by Yeshua’s death on the cross. The penalty for sin is death, and this debt can only be paid by the death of the sinner. However, once he is dead, then what? This is why Yeshua had to pay the price for man, so that humans might live forever and not die forever. How could Yeshua’s death pay for all of humanity? After all he was only one man. This is possible only because the Bible reveals in numerous places that Yeshua was the Creator of man (John 1:3, 10; Heb 1:2, 10; Col 1:16) thus making his death life more valuable than all that he ever created, even as the builder of the house is more valuable than the house he constructs (Heb 3:6).
The following points give us a quick overview of the Levitical sacrificial system.
The laws pertaining to the sacrificial system were added to the rest of YHVH’s Torah because of sin, and were in force until the time of Yeshua the promised Seed (Gal 3:19; Heb 9:10). When and why did YHVH add the sacrifices making this system incumbent upon the Israelites? This occurred after and because of Israel’s sin of idolatry when they built the golden calf. It was then that YHVH established the Levitical priesthood and subsequently gave Israel the sacrificial system not only to impress upon them the seriousness and grave consequences of sin, but to point them toward the One who would come to offer ultimate redemption and salvation from sin.
The Levitical system foreshadowed and pointed to the Messiah’s ultimate sacrifice (Heb 9:11–12).
The tabernacle offerings were specifically designed to draw the offerer near to Elohim through the sacrifice of a prescribed animal (Ps 51:16–17; 50:12–15 cp. 1 Pet 2:21).
Elohim commanded offerings to assist the offerer to understand himself better; his attitude, and his personal relationship with Elohim (e.g., Gen 3:21; 4:3–5; 8:20; 22:1–2 cp. 1 Cor 11:28).
As a historical precursor to the Levitical sacrificial system, the patriarchs erected altars in order to honor Elohim through sacrifice after having had direct contact with him (Gen 12:6–8; 13:18; 26:24–25; 35:1; 35:2–4; Exod 17:13–16; cp. Exod 20:12). This presaged the purpose of the Levitical sacrifices.
Proper and regular sacrificial offerings kept the children of Israel in direct contact with the Elohim of the patriarchs (Exod 5:3; 10:25; cp. 1 Tim 2:5).
To make the offerer holy (set-apart) so that he would be allowed to approach and commune with the Set-Apart Elohim of Israel (Isa 43:15; 57:15; Lev 19:2 cp. 2 Cor 6:16–18).
The blood of the animal sacrifices served to cover the offerer’s sins, thereby allowing him to draw near to the holy Elohim of Israel. However, the offerer could only be forgiven for specific sins through full repentance and by returning to Elohim’s way of life as outlined in the Torah (Lev 1:4; 4:35; 23:27–28; Heb 10:3–4; cp. Rom 4:7–8).
Under certain circumstances, blood, as used in the Levitical system, could serve as a sin purification agent for both people and objects (Heb 9:18–23 cp. Luke 2:22–24).
The purpose of the animals sacrificially offered by the Levitical priesthood served as a prophetic shadow picture and antetype of the blood of Messiah, which covers or atones for the sins of the person who accepts Yeshua’s free gift of atonement for one’s sins (Heb 9:11–12, 24–28; 1 Pet 1:18–19; Eph 5:25–27; Lev 25:47–49; Rom 5:11; John 1:29 cp. Heb 13:10–13).
The Higher or Ultimate Sacrifice of Yeshua Messiah Prophesied
The Scriptures clearly teach that the sacrificial system that YHVH imposed upon Israel was temporary—it was never intended to be a permanent fixture in the spiritual economy of the people of Israel. Unlike the ten commandments that formed the cornerstone of the rest of YHVH’s Torah-law and from which the rest of the Torah emanates, the sacrificial system was temporary and was to last until “the time of reformation,” that is, until the time of Yeshua the Messiah (Heb 9:9–10).
The Holy Spirit this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. But Messiah being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building. (Heb 9:8–11)
Moreover, these verses reveal another truth that the mainstream Christian church system from the time of the early church fathers until now has overlooked. The church’s teaching that the Sabbath along with YHVH’s feasts were a subset of these rites and ceremonies is based on a false reading of Hebrew 9:10, for the former predates the latter—an inconvenient truth that church leaders prefer to overlook and, therefore, fail to teach. The Sabbath and feasts were never part of the Levitical priesthood or sacrificial systems! The context of these verses is clearly speaking of the Levitical priesthood and sacrificial systems, and YHVH’s entire Torah is not even remotely in view in the author’s mind. Again, this is because both the Sabbath and biblical feasts long predate YHVH’s commands to Israel concerning the Levitical and sacrificial systems (Gen 1:14; 2:1–3; Exod chapters 12 and 13; 16:23–30 and YHVH’s giving of his Torah-law on the Feast of Shavuot or Pentecost (Exod 19:1ff). Jeremiah confirms this fact:
For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices: but this thing commanded I them, saying, Obey my voice, and I will be your Elohim, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you. But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward. Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending them: yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers. (Jer 7:22–26)
Jeremiah informs us that YHVH had (and still does) little interest in animal sacrifices, and that his real interest was in the condition of the heart of his people toward him. Isaiah echoes this truth as well:
Thus saith YHVH, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith YHVH: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. (Isa 66:1–4)
Again, the eyes of YHVH are on those whose hearts are inclined toward him, and who possess a contrite heart and tremble at his word, rather than on outward hypocritical religiosity and heartless performance. Hollywood is full of many excellent actors who can play a scripted role, but such acting is no indication of who the person really is in his or her heart
Thus, we see that YHVH added the sacrificial and Levitical systems to the rest of his Torah law for a limited time until the arrival of the Messiah to which this added system pointed like a highway milage sign or map points a traveler to their final destination. After the advent of Yeshua, what need was there now of this system since the destination to which pointed had been reached? Paul understood this.
Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. (Gal 3:19)
But long before Paul arrived on the scene, and longer still before the advent of the Messiah, many Old Testament writers realized the ineffectiveness of the Levitical and sacrificial systems to transform the human heart. They had come to the realization that these systems never were the ultimate intent of YHVH, for they were temporary and only pointed to the higher form of worship that was most pleasing to the Father.
Offer the sacrifices of righteousness, and put your trust in YHVH. (Ps 4:5)
And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto YHVH. (Ps 27:6)
I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me. I will take no bullock out of thy house, nor he goats out of thy folds. For every beast of the forest is mine, and the cattle upon a thousand hills. I know all the fowls of the mountains: and the wild beasts of the field are mine. If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof. Will I eat the flesh of bulls, or drink the blood of goats? Offer unto Elohim thanksgiving; and pay thy vows unto the most High: And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me. (Ps 50:8–15)
The sacrifices of Elohim are a broken spirit: a broken and a contrite heart, O Elohim, thou wilt not despise. (Ps 51:17)
I will praise the name of Elohim with a song, and will magnify him with thanksgiving. This also shall please YHVH better than an ox or bullock that hath horns and hoofs. The humble shall see this, and be glad: and your heart shall live that seek Elohim. (Ps 69:30–32)
And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing. (Ps 107:22)
From the rising of the sun unto the going down of the same YHVH’s name is to be praised. (Ps 113:3)
I will offer to thee the sacrifice of thanksgiving, and will call upon the name of YHVH. (Ps 116:17)
Accept, I beseech thee, the freewill offerings of my mouth, O YHVH, and teach me thy judgments. (Ps 119:108)
Ps 141:2 Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.
Prov 15:8 The sacrifice of the wicked is an abomination to YHVH: but the prayer of the upright is his delight.
To do justice and judgment is more acceptable to YHVH than sacrifice. (Prov 21:3)
And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of YHVH. (Jer 17:26)
The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise YHVH of hosts: for YHVH is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of YHVH. For I will cause to return the captivity of the land, as at the first, saith YHVH. (Jer 33:11)
For I desired mercy, and not sacrifice; and the knowledge of Elohim more than burnt offerings. (Hos 6:6)
Take with you words, and turn to YHVH: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips. (Hos 14:2)
But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of YHVH. (Jon 2:9)
For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith YHVH of hosts. (Mal 1:11)
But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. (Matt 9:13)
But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. (Matt 12:7)
I beseech you therefore, brethren, by the mercies of Elohim, that ye present your bodies a living sacrifice, holy, acceptable unto Elohim, which is your reasonable service. (Rom 12:1)
And walk in love, as Messiah also hath loved us, and hath given himself for us an offering and a sacrifice to Elohim for a sweetsmelling savour. (Eph 5:2)
But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to Elohim. (Phil 4:18)
For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Heb 9:26)
By him therefore let us offer the sacrifice of praise to Elohim continually, that is, the fruit of our lips giving thanks to his name. (Heb 13:15)
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to Elohim by Yeshua the Messiah. (1 Pet 2:5)
And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. (Rev 5:8)
And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. (Rev 8:3)
The Epistle to the Hebrews and the New Covenant
The Israelite’s failure to live up to the terms of the covenant that YHVH made with them at the foot of Mount Sinai necessitated a solution to this human sin problem if YHVH was ever to have a nation that would be a spiritual light to the world. In their present condition, how could he use this rebellious and sin-bent people to bring the message of redemption to the rest of the world and in the process create an everlasting spiritual family? This necessitated a permanent solution to the age-old problem of sinful inclination of the human heart. YHVH began to reveal to his prophets the necessity of a new covenant that would address the stubborn, rebellious, disobedient faithless, sin-bent and hard heart of man. Perhaps no other scripture passage expresses this idea more than one found in the ancient writings of Jeremiah the prophet.
This is the truth of why the old (Mosaic) covenant failed to achieve its aims and why the new covenant had to replace it with better promises and results. It is not what you have been told in church, and it has nothing to do with either the validity or annulment of YHVH’s Torah! This is a sad story with a glorious ending that affects each of person in a positive way who put their trusting and obedient faith in Yeshua the Messiah. In the process, the lies that our church fathers have told us are exposed and refuted, and the YHVH’s pure truth is revealed from the pages of Scripture.
Leviticus 6:9, Shall be on the hearth. It took many hours (also see v. 12)—all night into the morning—to burn up an animal completely. Similarly, Yeshua hung on the cross for many hours—from sometime after the third hour (9 AM) until the ninth hour (3 PM). Not only this, but from the sixth hour (12 PM) to the ninth hour (3 PM) when Yeshua died, darkness come over the earth (Matt 27:45; Luke 23:44). Both the burnt offering and Yeshua’s time on the cross encompassed hours of daylight and darkness.
Leviticus 6:17, No leaven. Why does YHVH stipulate that the bread cooked on the altar of sacrifice for the minchah offering be without leaven? The main Jewish commentaries are unable to answer this question. It is not until we understand the spiritual implications of leavening as revealed in the Testimony of Yeshua that this prohibition makes sense. Leavening is a Hebraism for false doctrines, hypocrisy and sin (Matt 16:1–5, 12; Luke 12:1; 1 Cor 5:1–5). Unleavened bread, on the other hand, is a metaphor for sincerity and truth (1 Cor 5:5, the last words of the verse). This is why unleavened bread is consumed at communion on Passover, for it is a symbol of Yeshua’s sinless life that he offered up on the cross for sinners (Matt 26:26), and it symbolizes what should be the heart of the saint.
Now is time for the righteous saints of the Holy One of Israel to rise up in a spirit of meekness and tough love and shine the light of truth on the obvious. The fact that the communion bread in many Christian churches is often leavened speaks to an sad paradox. While claiming to set-free from sin, too many Christians are in fact the slaves to sin because of the church’s many false doctrines and unbibical teachings. This is because many Christian leaders and laity are either ignorant, ambivalent or outright antagonistic about YHVH’s Torah law which defines sin (1 John 3:4). Next, since leaven is a biblical metaphor for sin, false doctrine and hypocrisy, it is not a small coincidence that Christians often include leavened bread in their communion ritual. Why? This is a subtle indictment against them that their “Jesus,” to one degree or another, is a quasi-Torahless Jesus, who, in their minds, that he not only violated the Sabbath, the biblical dietary laws and many other Torah commandments, but “fulfilled” or “did away with” many of these laws, so that his disciples would not have to “come under,” that is, to obey YHVH’s Torah law. In other words, their Jesus either (a) violated the Torah, or (b) promoted the violation of it by his disciples. Either way, their Jesus is one who approves of Torahlessness or sin; therefore, it is fitting that their communion bread often contains leavening—a biblical metaphor for sin. Make no mistake! This is an indictment against their false and somewhat blasphemous sin-approving theology. The, leavened bread as part of the Christian communion ritual can never represent the sinless, “leaven”-free life of Yeshua. The Christian “Jesus,” yes; the biblical Yeshua? Never!
Backslid Israel (Samaria) Offered Leavened Bread
Amos the prophet rebuked the apostate Northern Kingdom for offering leavened bread to YHVH as part of their sacrificial offering—a practice that the Torah forbids. As a result this and other ungodly acts, YHVH’s judgment came upon Israel. Prophetically, the Northern Kingdom or house of Israel (as opposed to the Southern Kingdom or house of Judah) is a picture of the mainstream Christian church, which often offers leavened bread as part of their communion ritual—a sinful and even blasphemous practice, since (a) it disregards Torah’s prohibition of this and (b) it implies that Yeshua was a sinner.
Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, bring, and let us drink. Adonai YHVH hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks. And ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith YHVH. Come to Bethel, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, and your tithes after three years: And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith Adonai YHVH. (Amos 4:1–5)
Ultimately YHVH will reject his people who refuse to obey his Torah-instructions (Matt 7:21–23). Sadly, Christians leaders have largely failed to instruct their people in the importance of Torah-obedience; thus, most Christians are ignorant with regard to the Torah’s proscriptions and prescriptions.
My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me; Because you have forgotten the Torah-law of your Elohim, I also will forget your children. (Hos 4:6)
Those who reject his Torah commandments will not have a right to the tree of life (Rev 22:14). In the mean time, because YHVH is merciful and gracious, he winks at our Torahlessness. But judgment is coming for those who refuse to come under the yoke of YHVH’s Torah-based covenants (Ezek 20:33–38; Matt 7:21–23).
Leviticus 6:28, Earthen vessel…shall be broken. To this day, there are piles of pottery shards of these earthen vessels in Shiloh in Israel near where the tabernacle once stood. I have several of these shards in my biblical antiquities collection.
Leviticus 7
Leviticus 7:18, 20, 21, 24 (also Lev 6:16, 18, 26, 29; ) Every male…may eat it or every person who eats of it.
The Torah Origins of the Communion Ritual and the Priesthood of All Believers
Why were the priests and the people allowed to eat some of the offerings? What is this all about? Let’s answer this question with a question. Why do believers in Yeshua eat the communion elements, and what do they represent? Is there a connection between the Levitical priests eating of the sacrifice and the saints eating the communion elements? Now let’s explore this idea.
In Leviticus 6:16, 18, 26, 29, only the male priests were allowed to eat of the sin offering; while in Leviticus 7:18, 20, 21, 24 any person may eat of the peace offering. Likewise, YHVH commanded the male priests to eat the baked unleavened bread of the minchah offering (Lev 6:16, 18). Interestingly, some 1,500 years later Yeshua himself not only continued this Levitical practice, but expanded and elevated it to a higher level when he partook of the bread and wine or communion at his last supper Passover seder.
When Yeshua initiated the communion ritual among his disciples, what in essence was he saying? Simply this. His disciples were all now his holy or set-apart priests. This is the origination of the concept of the priesthood of all believers, or the royal priesthood as Peter terms it (1 Pet 2:9), or a kingdom of priests John calls it who will rule with King Yeshua in his millennial kingdom (Rev 1:6; 5:10; 20:6).
It was YHVH’s desire that the children of Israel would become such a priesthood even before he called the Levites to be his set-apart priests (Exod 19:6). However, they failed in this mission when they chose to worship the golden calf instead of YHVH (Exod 32). At that time, YHVH chose the faithful Levites to be his priests instead of the firstborn male leaders from all the tribes of Israel (Exod 32:26, 29; Num 3:11–13, 44).
Moreover, Isaiah prophesied about the priesthood of all believers—a priesthood that would extend beyond the confines of the Aaronic priesthood (Isa 66:21 cp. Dan 7:18). This higher level priesthood would extend beyond the patriarchal male leaders, who were the original priests in Israel (Exod 19:22, 24), to include all the Israelites, both male and female (Exod 19:6), as well as Gentiles who have been grafted into Israel through Yeshua the Messiah (Gal 3:28–29; Eph 2:11–19; Rom 11:11–32), which Paul refers to as the Israel of Elohim (Gal 6:16).
Being a kingdom of priests who will teach the inhabitants of planet earth the ways of Elohim is the role and destiny of all the modern day saints of Elohim who have been washed of their sins (i.e., Torahlessness, 1 John 3:4) in the blood of Yeshua (Rev 1:6), for they will reign with Yeshua on this earth (Rev 5:10) for a thousand years as Elohim’s resurrected and glorified adopted sons and daughters (Rev 20:6; John 1:12 cp. Rom 8:14–15, 23; 9:4; 2 Cor 6:18; Gal 4:5–6; Eph 1:5; 1 John 3:1–2; Rev 21:7).
So saints of the YHVH Elohim, encourage yourself with these immutable promises from the Word of Elohim! Are you presently preparing yourselves now for auspicious and lofty role?
Leviticus 7:13, Leavened bread. The Torah prohibited the offering of leavened bread on the altar (Lev 2:11). There are only two instances where leavening in bread was permitted in the tabernacle service. In this verse, leavened bread was offered in conjunction with the peace offering (Lev 2:13), where it was eaten as part of the sacrificial meal. This was not a sin offering, but the peace offering. Therefore the bread of this offering didn’t represent the body of Yeshua. It was merely part of the fellowship meal representing a peaceful and loving relationship between the offerer and the Creator, and was similar to a family picnic, dinner or barbecue. But it wasn’t placed on the altar, nor was it a part of the sacrifice, therefore, it wasn’t a prophetic picture of the sinless Yeshua dying on the cross.
The second instance of leavened bread being offered in a tabernacle service occurred when the Torah instructs the priests to wave two loaves of leavened bread on Shavuot or Pentecost before YHVH (Lev 23:17). These two loaves are prophetic and symbolic metaphors for the two houses of Israel (the northern kingdom and southern kingdom)—a spiritual picture of Jews and Christians. In this ceremony, the gracious and merciful Creator was demonstrating his acceptance of his people despite their sin.
Leviticus 7:23, Not eat any fat. All the organ fat of the ox, sheep and goats was used as part of the sacrificial service (Lev 7:30–31).The organ fat was given to YHVH as part of the burnt offering (Lev 1:3), the peace offering (Lev 3:3–4), the sin offering (Lev 4:8–10, 19). Fat is the Hebrew word cheleb/CKJ meaning “fat of humans or animals” or metaphorically, “the choicest, best part, or abundance of the land.” Therefore, the fat as one of the choicest parts of the animal, was reserved for sacrifice to YHVH on the altar. By not eating fat, the Israelites in their minds preserved a reverence for YHVH’s altar upon which the fat or the best part was offered to YHVH. To eat the fat was to show irreverence for that best part that belonged to Elohim, which is why the one who violated this commandments was to be cut off from the nation of Israel. As living sacrifices who have been redeemed or bought with the blood of Yeshua, are we giving YHVH the best part of our lives? After all, he so loved us that he gave us Yeshua, which was the best he had to offer.
Leviticus 7:26,Not eat any blood.
The Supreme Significance of Blood
YHVH revealed in his Torah-instructions 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 17:11–12), 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. 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, this was so important to YHVH that a violation of this prohibition resulted in one’s banishment 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. Prior to this, the blood of a lamb was put on the door posts to protect men from YHVH’s judgment against sin (Exod 12:7, 13). A little later, 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 (Rev 1:5; 7:14; 12:11; 1 Pet 1:2, 19; Heb 9:12; 10:19–22; 12:24; 1 John 1:7; Matt 26:28), 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.
On the dark and satanic side, the blood of humans and animals is profaned through demonic rituals involving drinking it and even cannibalism. This is an abominable perversion of holy communion and was an aspect of ancient heathen religions (Ps 16:4; Ezek 39:17, 19 cp. Num 13:32), and is a practice in which the end time Antichrist heathens of the Babylonian whore system will engage (Rev 17:6; 18:13, 24).
Leviticus 8
Leviticus 8:2,Anointing oil … a bull…two rams…unleavened bread. Every aspect of the consecration ceremony of the priests involved the use of one of these elements each of which, in some way, pointed symbolically and prophetically to Yeshua the Messiah and his atoning death and resurrected life. This teaches that we need the work that he accomplished on our behalf both in this death and his resurrected life at every step in our lives “to make atonement for [us]” (v. 34).
Leviticus 8:1–36,The consecration of the priests. See notes at Exod 28:1–29:46.
What Is Holy and What Is Not…Who Determines It?
The Hebrew word kadash signifies “the state of something that belongs to the realm of the sacred, and which is set-apart for divine use and has been separated from the sphere of the secular, common or profane.” The Bible often uses the term holy (meaning “set-apart”) to signify this state of being. The word of Elohim designate many things as being holy orset-apart:
The ground upon which YHVH is standing (Exod 3:5; Josh 5:15)
The people of Israel (Exod 19:6; Deut 14:21; 26:19)
The Sabbath (Exod 16:23; 20:8)
The Tabernacle of Moses (Exod 26:33)
The garments worn by the high priest (Exod 28:2)
The altar of sacrifice (Exod 40:10)
The offerings made on the altar (Lev 6:18)
YHVH’s feast days (Lev 23:2)
The camp of Israel (Deut 23:14)
Heaven as the abode of Elohim (Deut 26:15)
YHVH Elohim (Job 6:10; Pss 22:3; 78:4; 99:5)
Zion and Jerusalem (Ps 2:6; Matt 27:53; Rev 22:19)
The Spirit of Elohim (Matt 1:20)
The angels (Matt 25:31)
The servants of Elohim (Mark 6:20)
The name of YHVH (Luke 1:49)
Yeshua (Acts 2:27; 3:14)
YHVH’s prophets (Acts 3:21)
The saints (1 Pet 2:9; Rev 22:11)
The Torah (2 Pet 3:21)
The people, times and items listed on this listed are holy because Elohim has designated them as such. Only Elohim has the power and authority to determine what is holy and what is not. Just because men and a religious institution designates or sanctify something as being holy or set apart to Elohim doesn’t mean that it is. The proclamations of men stating that something is holy may or may not agree with Elohim and his Word as to what is holy. If it doesn’t, then it is not holy regardless of the labels that men put on it. Examples of this would be manmade holidays and times of worship, people, places and items. Men’s attempt to elevate something that is otherwise of the world, the flesh or the devil to a state of supposed holiness is nothing more than a ruse to fool people into thinking that something is what it is not. Usually behind these efforts on the part of men to attempt to delude the unwary and unsuspecting masses is the quest for money, power and fame. As Paul notes in 2 Corinthians 11:13–15, there are many religious deceivers who appropriate to themselves religious titles, but who, in reality, are tools of Satan, the arch-deceiver who transforms himself into an angel of light. The devil and his humans agents are masters at counterfeiting Elohim’s truth and taking that which is holy and profaning or polluting it, again usually for money, power and fame.
Here is a short list of things that the Bible does not designate as holy, but some people do.
The holy cross
Holy water
Mary, the holy mother of Yeshua
Sunday
Christian holidays
The holy trinity
The holy sepulchre of Christ
The holy father (i.e., the Roman Catholic pope)
Holy relics
The Vatican (i.e., the Holy See)
Holy Week
Holy mass
Holy cities (e.g., Rome, Mecca, Medina)
The holy grail
Holy moly
Holy guacamole
Holy cow
And the list goes on of the things that humans have designated as holy but are not holy according to Elohim.
YHVH’s people must learn to make a difference between that which he designates as being kadash (holy) andthat which is profane (Lev 10:10; Ezek 44:23). In order to do this, one must know what YHVH defines as set-apart in his Written Word and then align their thinking and lifestyle with that. Again, what the Bible calls holy and what religious call holy may or may not be in agreement.
The act of consecrating someone (or something, e.g. Exod 30:26), as occurs in Leviticus 8:12, often involves the ritual of pouring olive oil on them to signify their being set-apart for a special work or service. This is called anointing (see Exod 28:41; 29:7; 1 Sam 16:12; 1 Kgs 1:34; Isa 61:1; 2 Cor 1:21).
Yeshua’s title is Messiah (Heb. Mashiach) literally meaning, “one who is anointed, smeared or consecrated with (olive) oil.” The English word Christ derives from the Greek word Christos, which is the Greek equivalent of the Hebrew word mashiach. In biblical thought, the Messiah would be One coming from heaven who would possess a super-anointing of the Spirit of Elohim (Isa 11:1–10; 42:1–21; 61:1–3; John 3:34) to accomplish the purposes of Elohim on earth.
Have you placed your trusting faith in Yeshua the Messiah, the Anointed One from heaven? He is the only one who can take away the shame, guilt and penalty of your sin, and the only one who defeated death and the grave and can lead you past the veil of death and into immortality.
Leviticus 8:13, Hats. Hat is the Hebrew word migba’ah meaning “turban or headgear” and from gibah meaning “hill.” From these meanings, we can surmise that these hats were rounded affairs that extended upward above the head like a turban. The TWOT explains that this turban was of a convex shape that was worn by the ordinary priest and was different from that worn by the high priest.
Leviticus 8:23, Right ear. (also Exod 29:29) According to the Jewish sages, the putting of the blood on the right ear, thumb and toe of the priest signified the priest’s covenantal agreement to conform himself to the high spiritual calling to which YHVH had appointed him. He agreed to hear and understand, achieve or act and to walk in the ways of Elohim as a spiritual leader of YHVH’s people. The Jewish sages also stress that blood of the sacrificed animal placed on the priest’s ear, thumb and toe symbolizes the death and giving up of that which is profane in the priest’s life and his spiritual rebirth or revival to the set-apart (holy) work and service of YHVH. This ceremony pictures self-surrender and giving oneself up at the altar of YHVH’s service. This is the greater issue behind the concept of sanctification. Sanctification is more than a label; rather, it is a lifestyle characterized by self-sacrifice, service and obedience to one’s spiritual master. This points forward to the purpose of the spiritually regenerated redeemed believer, who becomes a new creation in Messiah (2 Cor 5:17; Gal 2:20), and who is no longer his own, since he has been bought and paid for by Yeshua’s blood (1 Cor 6:20; 1 Pet 1:18–19). Furthermore, the blood on the ear, thumb and toe speaks to the fact that if and when we sin through hearing or doing something, or going somewhere we shouldn’t, the blood of Yeshua can cleanse us of sin, if we repent (1 John 1:9 cp. Isa 6:5–7).
Leviticus 8:30, Blood…upon his garments. Moses sprinkled blood upon the garments of Aaron. This prophetically points to Yeshua, our Great High Priest, whose garments at his second coming will be dipped in blood (Rev 19:13).
Leviticus 8:33; 9:1, Seven days…eighth day. Aaron and his sons were to camp at the door of the tabernacle for seven days and night next to the altar of sacrifice as they were going through the consecration process before going any further into it. Only after that would YHVH appear to them (v. 4). This teaches us an important lesson. One cannot simply rush into the presence of the Creator of the Universe (see Eccl 5:1–5). A consecration process must first occur. After seven days, when one has “become perfect,” then one can come closer to Elohim on the eighth day (eight is the biblical number signifying new beginning). During the seven days that Aaron and his sons were waiting to approach Elohim, they were no doubt thinking about the seriousness of their divine calling and reflecting on the fear of Elohim. This is an important for each of us to consider as we are learning to enter into a holy relationship with the Holy One of Israel.
Although Jewish and Christian scholars disagree about whether the sacrifices were to cease after the coming of the Messiah, as Edersheim points out, all agree that the object of a sacrifice was substitution for the offender (The Temple—Its Ministry and Service, p. 90). He also notes that the Jewish fathers along with the Scriptures that all of these substitutionary sacrifices pointed to none other than the Messiah. This understanding is especially expressed in the proto-rabbinic biblical Aramaic commentaries or Targumim (e.g., Targum Jonathan and the Jerusalem Targum; ibid., p. 92). Later rabbinic sages, in light of the rise of Christianity, were loath to accept this interpretation and, to this day, pretend it was never the belief of their ancient predecessors.
As the Tanakh progresses, the concept of the substitutionary sacrifice as it relates to the sinner and to the Messiah expands and unfolds. The unity of the Tanakh in this regard and its progression of revelation on this subject must be taken into consideration when studying the sacrifices listed in Leviticus and the rest of the Torah if we are to understand completely the biblical concept of substitutionary sacrifice as well as the Messianic prophecies. The concept of sacrifice in the Tanakh point us prophetically in progressive stages to the sin-atoning death of the Messiah on behalf of sinners. Such passages in the Tanakh as Psalms chapters 2, 22, 35, 69, 72, 89, 110, 118 along with Isaiah 52:13–53:12 (many other scriptural passages could be cited here as well) point undeniably to the Person and work of Yeshua the Messiah including his suffering and glorification. The apostolic writers understood these prophecies and how Yeshua fulfilled them perfectly (e.g., Isa 52:13–53:12 cp. Heb 9:11–15; 10:4–7, 1; etc.), and this understanding forms the basis for the New Testament, which the authors thereof refer to as The Testimony of Yeshua (Rev 1:9; 6:2; etc.).
All the animals slaughtered in the sacrificial system were similar, in modern terms, to the minimum amount due on a credit card statement of a bill so huge one cannot possible pay the balance; therefore, one is able only to afford to pay the minimum amount due until somehow, miraculously, someone will step in to pay the full amount. Yeshua paid that monstrously huge sin debt for each of us at the cross. All of the sacrifices in the Tabernacle of Moses were merely tiny down payments on the vast sin bill that each sinner owed for his sins and which would ultimately be paid by Yeshua’s death on the cross. The penalty for sin is death, and this debt can only be paid by the death of the sinner. Once he is dead, then what? No more life. This is why Yeshua had to pay the price for man, so that we might live forever and not die forever. How could Yeshya’s death pay for all of humanity? After all he was only one man. This is possible only because the Bible reveals in numerous places that Yeshua was the Creator of man (John 1:3, 10; Heb 1:2, 10; Col 1:16) thus making his death life more valuable than all that he ever created, even as the builder of the house is more valuable than the house he builds (Heb 3:6).
Six Types of Offerings (Heb. korban) Offered on the Altar (Lev 1-7)
Burnt or Elevation (Heb. Olah) Offering(Lev 1:3–17)
The olah or ascending offering signified the offerer giving himself up totally, wholly ascending or complete surrender to Elohim. The priests offered up this sacrifice twice daily—the morning and evening (Exod 29:38–42; Num 28:1–8). This offering was always a male animal whose blood was to be sprinkled around the altar. The offerer was to lay his hands on the head of the animal before it was slaughtered symbolizing substitutionary atonement for sins. The offering would be accepted as a sweet aroma by Elohim.
The daily burnt offering was made in conjunction with a meal or grain offering and a wine libation (Exod 29:38–42; Num 28:1–8). Burnt offerings (along with the grain offering and wine offering or libation) were also made on the weekly Sabbath, at the new moon, on the all of the biblical feasts. These burnt offerings (including the one offered on Passover day) were in addition to the twice daily burnt offerings. This was a perfect prophetic picture of Yeshua’s death on the cross and of the communion cup, which memorializes our Savior’s death.
Meal, Grain or Meat, (Heb. Minchah) Offering(Lev 2:1–16; 6:14-23)
This offering was brought in conjunction with the burnt and peace offerings or by itself. The name minchah implies a gift, present or a tribute to a superior and proclaimed the offerer’s acknowledgement that his life is in Elohim’s hands. This offering was made of finely ground flour mixed with oil, salt and frankincense (and water) and could contain no leavening or honey. When part of the burnt offering, it was combined with the drink offering or wine libation, which was poured out on the altar (Exod 29:38; Num 28:5–7).
It was brought by people too poor to afford anything else as a trespass offering (Lev 5:11).
Fine flour represents Yeshua and oil symbolizes both the Set-Apart Spirit of Elohim and the Torah (i.e., Spirit and Truth). This offering could be baked or fried. If fried it was done so in oil and broken into three pieces with oil poured over it. This offering speaks of Yeshua’s death, burial and resurrection with which the believer must identify when he eats the elements of communion.
Sin (Chatat) Offering (Lev 4:1–35; 6:24–30)
This offering was made for general sin (violation of any of YHVH’s commandments), and not specific or special offences (as was the case with the trespass offering). The sin offering symbolized general redemption or atonement for the individual offender (including rulers, priests or common people) or for the whole congregation of Israel, and like the trespass offering, was for only for sins committed in ignorance, unintentionally or because of weakness as opposed to wilful sin or presumptuous sin In all cases, the offender would lay his hands on the head of the animal victim before it was slaughtered as a symbolic act of transferring the person’s sin guilt to the animal.
This offering involved a bull or a lamb offered on the altar and was eaten by the priests. Sin speaks of man’s sinful nature leading to sinful (unintentional) deeds for which man (including believers) needs atoning on an ongoing basis (1 John 1:9).
Trespass or Guilt (Asham) Offering(Lev 5:14–19; 6:5–7; 7:1–7)
This offering was made for specific transgressions committed in ignorance, weakness or unintentionally as a result of one voluntarily confessing his guilt. If one were too poor to bring a lamb, he could bring two turtle doves or pigeons, or on minchah or meal offering.
Peace or Fellowship (Shelam) Offering(Lev 3:1–7; 7:1–36)
This was a joyous sacrifice intended to celebrate one’s happy fellowship with Elohim through covenantal relationship. It’s as if YHVH is the guest of honor at the meal. It was offered voluntarily out of thanksgiving or in honor of a vow made to Elohim (Lev 7:12, 16). The peace offering may be what the psalmist had in view when he speaks of a sacrifice given in grateful fellowship with Elohim (Pss 54:6; 116:12).
This was a voluntary offering expressing the offerer’s desire to express thanks to Elohim and to seek friendship or communion with him. The priests and the offerer consumed the flesh of this offering in a meal that also included unleavened bread with oil and fine flour. This offering was a sign of a healthy and loving relationship between the offerer, the priests and Elohim.
Drink Offering(Gen 35:14; Exod 29:40–41; Num 28:7–10, 14–15, 24, 31)
This offering was poured out upon an existing offering such as the twice daily burnt offering. This offering can signify consecrating to Elohim or pouring one’s life out for his service (Phil 2:17).
Leviticus 1
Leviticus 1:1, Moses ends the word vayikra with a small aleph out of humility before YHVH (Tikkun, p. 225).
Herd…flock.The Hebrew means a herd of cattle (defined in v. 3, 5) or a flock of sheep or goats (defined in v. 10).
Leviticus 1:3,Of his own free will. Acknowledgement of sin, repentance and acceptance of Yeshua the Messiah’s atoning death on the cross, which the burnt offering symbolically represented, is an act of a person’s free will. No one, including YHVH, compels a person to choose the path of redemption, salvation and life that YHVH has offered to humans. Each person has to make that spiritual transaction himself of his own volition, even though YHVH loves the whole world (John 3:16) and desires all to be saved (2 Pet 3:9).
The door of the tabernacle. This is a symbolic and prophetic metaphor for Yeshua the Messiah, who is the door to salvation (John 10:7–10).
Leviticus 1:4,Put his hand on. Acknowledgment and confession of sins is an individual matter.
To make atonement for him. Atonement and salvation is an individual matter.
Leviticus 1:5,He shall kill. In ancient Israel, a sinner was kill the animal to be sacrificed as an atonement for his sin. This act reinforced upon the individual’s heart and mind the gravity of his sin and the consequences there of upon an innocent animal, which symbolically pointed to the death of Yeshua, the Lamb of Elohim, upon the cross, who had to die for each person’s sins. If killing an innocent animal brings grief to a person’s heart, then how much more the death of Yeshua, the Son of Elohim?
Sprinkle. Heb. word zaraq means “to scatter, sprinkle, toss, throw, scatter abundantly, strew.” The sprinkling of the blood of the sacrificed animal on and around the altar of sacrifice (and elsewhere in the tabernacle as well) is mentioned numerous times in the Torah (e.g. Exod 24:6; 29:16; Lev 1:11; 3:2, 8, 13; 4:6,17; 5:9; 7:2). The blood was even sprinkled on the people (Exod 24:8), and on Aaron and his sons (Exod 29:20–21). This is a prophetic picture of Yeshua bleeding, while dying on the cross and shedding his blood as an atonement for our sins. Yeshua’s sprinkling his blood on the cross fulfilled the sprinkling of blood under the sacrificial system in the following ways:
Exodus 35:2, The seventh day…shall be…a set-apart day. In our journey through the Torah, YHVH keeps interjecting instructions concerning the seventh day Sabbath. Why is this? Obviously this an important subject to YHVH, and was to be pivotal component in the life of his people—one that could be easily overlooked, forgotten or profaned.
When YHVH instructed his people in Exodus 20:8 to “remember the Sabbath day to keep it set-apart (Heb. kadosh),” he was reminding the Israelites so they would not forget it! But this command has two parts: first, do not forget the Sabbath, and second, do not profane it, that is, keep it holy or set apart or holy by not polluting it with secular activities such as work and normal routine and daily activities. This day is to be special and different from all other days.
But there’s more.
With each reminder to keep the Sabbath, the Creator gives additional instructions about how to keep the Sabbath set-part (see Gen 2:2–3; Exod 16:23–30; 20:8–11).
In this passage, YHVH adds to the list of forbidden Sabbath-day activities not to kindle a fire as a requirement for properly observing the seventh day Shabbat. But the fire YHVH mentions here was not was not just any kind of fire, but a certain type of fire, as we will discuss below. Additionally, keeping the Sabbath was so important to the spiritual welfare of YHVH’s people that he prescribes the death penalty for those who worked on this day. And work is the operative issue, here, when it comes to not building a fire on the Sabbath.
Why is Sabbath-observance so important to YHVH? This is because keeping the Sabbath is a crucial element in helping YHVH’s people to maintain a right relationship with their Creator. Those who observe Sunday as the “Lord’s day” and fail to rest on the seventh day are oblivious to this truth sadly to their own loss and detriment. Sabbath observance, if done according to Scripture, demands that one stop their weekly work routine, take a selah moment (that is to pause and to reflect), and to look heavenward for an entire 24-hour period. This is hardly the case for the majority of Sunday-keepers, who go to church for a couple of hours on that day and for the rest of the day it is more or less business as usual as they indulge in their carnal pursuits.
Much more could be said about the critical value of the Sabbath that helps to keep YHVH’s people lined up spiritually with him and one’s fellow saints, but we discuss this in more detail elsewhere. Suffice it to say here, YHVH never sanctified (made holy or set-apart) or blessed the first day of the week, only the seventh day Sabbath (Gen 2:3). This speaks volumes about the importance the Creator, who never changes, placed and still places on the Sabbath. This day is foundational and axiomatic to the life of YHVH’s people, and when it is neglected or totally forsaken, they deprive themselves of an invaluable gift that heaven has graciously and beneficently bestowed upon work-weary man for his restful rejuvenation and spiritual edification.
On the supreme importance of the Sabbath, the religious Jews have a poignant adage that speaks volumes concerning how this day acts as a spiritual glue that helps to affix YHVH’s people him as well to hold the nation together in the midsts of the swirling toilet bowl of this world. They say, “It’s not that the Jews have kept the Sabbath over the millennia; it’s that the Sabbath has kept the Jews.”
Exodus 35:3, Kindle no fire…on the Sabbath day.
Under What Circumstances Is Starting a Fire on the Sabbath Prohibited?
One of the Torah’s commands regarding the observance of the seventh day Sabbath is the proscription about building or kindling a fire on this day (Exod 35:3). There are several prevailing viewpoints as to the exact meaning of this passage. Let us now explore them and discover the true meaning of this important command.
The Orthodox Jews take to the furthest extreme the Torah’s prohibition to kindle no fire on the Sabbath. As such, many Jews refuse even to turn on a light switch or start their cars (i.e., fire occurs in the vehicle’s spark plugs as they ignite the fuel-filled cylinders). They also leave their stoves on for 24 hours, and unscrew the lights in their refrigerators on the Sabbath for fear of violating this command. As a counterpoint this view, the Torah commands the priest to light the menorah in the tabernacle each morning, the Sabbath not excluded (Exod 27:21–21; 30:7), and to prepare meat for the daily offerings to YHVH on the altar of sacrifice requiring a cooking fire. So, for ministry purposes, lighting a fire was not prohibited.
But interestingly, the command not to build a fire on the Sabbath (Exod 35:3) is followed directly by verse four where YHVH gives the Israelites initial instructions on building the tabernacle. What is the significance of the juxtaposition of these two passages as it relates to observing the Sabbath? Much. From this we learn an important truth. All Scripture must be viewed in the context in which it is found. This is a fundamental principle of logic and biblical interpretation. When a Scripture is cherry picked out of its context (called proof-texting), one can easily twist the Bible to make it say whatever one wants. The Bible often places one passage next to another without overtly connecting the two via the use of grammatical connector words. This is not a matter of the Bible throwing disparate and random subjects onto its pages haphazardly. YHVH is not the author of confusion. He is a God of order and purpose. Rather, YHVH teaches his people in ways that invites reflection, meditating, pondering and investigation. This involces a person’s engagement and interaction with the Word of Elohim. In so doing, a person is exploring the mind of Elohim and discovering hidden gold veins of truth and unearthing precious nuggets of understanding. For example, when we read Yeshua’s red-letter Gospel words, many of his ministry episodes and teachings appear to be placed in random order without any connection to each other. But upon closer contemplative, Spirit-led examination, one discovers that when the dots are connected, deeper truths and expansive and panoramic pictures emerge from the supposedly confusing Gospel narratives.
An example in the Torah of juxtaposing two seemingly disparate ideas is the prohibition against the consumption of alcohol and the death of Nadab and Abihu, who offered strange fire in the tabernacle (Lev 10:1–7 cp. Lev 10:8–9). This teaches us that these two sons of Aaron were intoxicated when ministering in tabernacle thus causing them to err in judgment concerning following the strict protocols for coming into YHVH’s presence. We find another example of the Torah jusxtaposing two seemingly disparate topics in Exodus chapters 31 and 32. And the end of the former chapter, YHVH reaffirms the importance of the Sabbath as a sign of his covenant with his people, where they promised to worship him only and follow all of his Torah commandments. Then in Exodus chapter 32, the Torah recounts the Israelite’s declension into golden calf worship resulting in idolatry, debauchery and sexual licentiousness. As we have proven elsewhere, the placing of these two scriptures back-to-back obliquely teach us that the day of their idolatrous revelling and rebellion against YHVH occurred on the Sabbath—a direct violation of YHVH’s Torah-law at multiple levels. Had they adhered strictly to the Sabbath command, they would not have fallen into golden calf worship. Similarly and today, how many Sunday Christians ignore YHVH’s command to keep his Sabbath, while they are involved in the golden calf worship of working on the Sabbath to earn money and pursuing their own, often licentious, pleasures on this sacred and set-apart day?
Thus, the juxtapositioning of Scriptures without an apparent grammatical connection between them is a clever way that the Bible teaches truth, while hiding the deeper understanding of Scripture from the casual and superficial observer, while at the same time rewarding those who expend the laborious and diligent effort to dig out the diamonds and precious stones that lie just beneath the surface. This is a biblical, Hebraic way of teaching deeper truths through human engagement and investigation, and heaven is keen on rewarding those who diligently seek YHVH Elohim (Heb 11:6).
Thus, the immediate context of the Exodus 34 Sabbath-fire passage concerns starting fires that pertain only to one’s trade or job. In Israel’s case, their job was to build the mishkan or Tabernacle of Moses. Fires would have been needed for tanning hides, working with metal, and possibly bending wood and dying cloth along with other activities.
This we know for certain. On the Sabbath, YHVH’s people are not to bake, cook or prepare food from scratch (Exod 16:23), but Scripture does not prohibit reheating food—something that is even permitted in Orthodox Jewish circles today. What is the bottom line issue here? We are to cease our creative activities on the Sabbath, even as YHVH set us an example when he rested on the first Sabbath after having completed his creation activities (Gen 2:1–3). From this we learn that cooking food from scratch (as opposed to reheating), which changes the chemistry of the food, and thus constitutes creating something (i.e., transforming something from its original state into another state) is forbidden on the Sabbath. Thus food must be prepared ahead of time on the sixth day, but can then reheated on the Sabbath.
Does the Torah forbid the lighting of fires for heat and light? Some people would say yes, since part of preparing for the Sabbath involves insuring that your fire for heat and light must stay burning through the Sabbath without having to relight them. But, in reality, was this always possible in ancient times? That is a question we will now explore.
One thing is certain. It is doubtful that YHVH would have expected his hapless people to sit in the cold darkness on the Sabbath were their fire to have gone out—especially in the winter months when the days are shorter and colder, and when snow and cold rain are realities, even in the land of Israel. This would result in the loss of the delight of the seventh day, which, in itself, is a violation the Sabbath (Isa 58:13).
The harsh realities of life in a primitive agrarian culture are evident. The ancient Israelites, obviously, did not possess electric lights or furnaces that lit and heated their homes at the push of a button. If YHVH’s Torah forbad the Israelites from lighting a fire for heat and light purposes, then they would have had to start a fire on Friday before sundown, and then keep it burning all night and through the Sabbath day. This means that if the fire happened to go out during the night because someone slept too soundly and failed to wake up to stoke the fire or add olive oil to their small terra cotta lamps (which burned only for a short time), then they would have been either forced to sit in the cold and dark on the Sabbath, or they would have to fetch some coals from a neighbor, whose fire had not gone out, in order to relight their fire. The Israelite who lived in town had another option as well. Often, there were public ovens built into the earth with clay cooking tubes for baking bread. For those who lived nearby, they could bring back some embers from these public ovens to restart their home fires (Manners and Customs of Bible Lands, pp. 47–48, by Fred H. Wight). Regardless, letting one’s fire go out would have been a great inconvenience and diminished the joy of the Sabbath day.
In modern times, for those who heat their homes with a wood stove, the most energy efficient home-sized wood stove will burn only for six to eight hours if one has access to hardwoods (like oak, maple or fruit wood) as fuel. Despite one’s best efforts to keep their wood stove burning all night to keep the house warm, at times the fire goes out. In most of the land of Israel, large hardwood trees are not prevalent. In ancient Bible times with several million Israelites constantly foraging for hardwood to keep their fires burning, the land would have quickly been depleted of trees—especially in that arid land where trees grow slowly. In reality, the Israelites were more likely to have used sticks (1 Kgs 17:10), thorn bushes, bundles of dried grass (Matt 6:30; Luke 12:28), coals (or charcoal?; John 18:18; 21:9) or dried dung for fire fuel (Ezek 4:15; ibid., p. 30). Furthermore, warming fires were often built in courtyards (John 18:18). Such fires did not burn long. At the same time, making fire would not have been an easy process either before the invention of matches, since this was accomplished by rubbing sticks together or by striking flint and steel (ibid. p. 31).
For sure we know that in days before matches, lighters, push-button furnaces, lights and stoves, starting and maintaining a fire was not a simple task. At the same time, it seems that YHVH would not have expected the Sabbath to end up becoming a miserable, weekly lesson in wilderness survival by having many of his servants forced to huddle together freezing in the darkness on this day of joyful rest because their lights and fires had gone out. He did, however, expect his people to make every possible effort to prepare for the Sabbath ahead of time to keep it from being just another day of laborious work (Exod 16:23). However, it seems hard to believe that the Torah forbids starting a fire for heat and light if necessary—especially during the winter months. Therefore, it is logical to believe that starting fires for work purposes was forbidden, but for heat and light purposes, if unavoidable, was permitted.
Exodus35:5, Whosoever is of a willing heart. In Hebrew, the word nadiyb/CHSB translated as willing means “noble, inclined, generous.” The heart attitude of those contributing to the building materials of the tabernacle was obviously of paramount importance to YHVH. The Torah mentions it again several more times later in chapter (see verses 21–22, 26, 29).
Exodus 36
Exodus36:5–6, The people bring much more. There are two ways to look at the children giving too large an offering of materials for the building of the tabernacle. There were, no doubt, those who contributed because of a willing heart to serve and obey YHVH. On the other hand, there were probably others who viewed this as a way to unburden themselves from some of the loot they took out of Egypt during the exodus. Consider the fact that all of this stuff had to be carted around the wilderness from one encampment to another, which was a lot of work. Gold and silver are heavy metals. So this may have been a good excuse to keep the loot you really wanted and to unburden oneself giving to a good. For these people, it was “charity” for personal convenience rather than a matter of the heart for the work of YHVH.
Exodus36:19, Covering for the tent. The tabernacle had four outer coverings. The outermost covering was made of either seal or badger skin (Exod 26:14; 36:19). This covering was ordinary and unattractive. This draws our attention to the fact that Yeshua, the Redeemer, was of ordinary appearance and not overly attractive in physiognomy (Isa 53:2). Likewise, few people are attracted to the gospel message because it is appealing to them. In reality, most people are forced to reach rock bottom in their lives before they are open to hearing the gospel’s message much less acting upon it and making the requisite changes and commitments that it requires of a person. For many people, embracing the gospel message is analogous to a drowning man who frantically grasps a life ring that has been thrown to him from a nearby ship!
