{"id":18681,"date":"2021-04-17T08:18:16","date_gmt":"2021-04-17T15:18:16","guid":{"rendered":"https:\/\/hoshanarabbah.org\/blog\/?p=18681"},"modified":"2021-04-17T08:20:25","modified_gmt":"2021-04-17T15:20:25","slug":"leviticus-chapters-12-to-15-natans-commentary-notes","status":"publish","type":"post","link":"https:\/\/hoshanarabbah.org\/blog\/2021\/04\/17\/leviticus-chapters-12-to-15-natans-commentary-notes\/","title":{"rendered":"Leviticus Chapters 12 to 15\u2014Natan’s Commentary Notes"},"content":{"rendered":"\n
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Leviticus 12 <\/strong><\/p>\n\n\n\n

Leviticus 12:2, Unclean.<\/em><\/strong>One may rightly ask why new life begins in tumah<\/em> or spiritual impurity? Could this have anything to do with David\u2019s statement in Psalms 51:5, \u201cBehold, I was shaped in iniquity; and in sin did my mother conceive me.\u201d The basic premise of all the false religions and humanistic philosophies of the world is that man is innately good and that any evil attributes he may possess are largely due to his evil environment. Do you believe this? Or have you taken responsibility or ownership of your own sin and the sin nature in you?<\/p>\n\n\n\n

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Leviticus 12:4, Come into the sanctuary\/miqdash.<\/em><\/strong> The miqdash<\/em> referred to the tabernacle or temple and denotes that which has been devoted to the sphere of the sacred. An area was sacred since it was the place where YHVH dwelt among his people (Exod 25:8) and it was not to be profaned (Lev 12:4; 19:30; 20:3; 21:12, 23; q.v. The TWOT<\/em>). The command that a woman was forbidden from entering the sanctuary when in an impure state begs this question: When then could a woman enter the tabernacle? The ArtScroll Vayikra\/Leviticus Commentary<\/em> doesn\u2019t answer this question nor do Rashi or Hirsch in their commentaries. Keil and Delitzsch<\/em> suggest that she would have come into the sanctuary to partake of sacrificial meals (e.g. the peach or fellowship offerings (Lev 3:1\u201317; 7:11\u201321) although the Torah doesn\u2019t specifically state this. Lev 7:20\u201321 does state that anyone eating this offering in a ritually impure state would be cut off from Israel, thus implying that this meal might have been eaten within the confines of the tabernacle or temple sanctuary\u2014or at least the outer courtyard where the altar of sacrifice was located. But do we know this for sure? No. For example, in 1 Samuel chapter one, we read that Hannah, after offering her sacrifice, prayed outside the door of the tabernacle where she met Eli the high priest (1 Sam 1:9). Later, in the history of the Jerusalem temple, the Woman\u2019s Court was constructed. This separate court for women, located just outside of the temple itself, was where women prayed and offered their sacrifices, and was, according to Jewish tradition, constructed in the time of King Jehosophat (2 Chron 20:5; Carta\u2019s Illustrated Encyclopedia of the Temple in Jerusalem<\/em>, p. 93, by Airel and Richman). Also according to Jewish tradition, women were allowed to go past the Women\u2019s Court and enter the temple sanctuary itself to offer up sacrifices although no scriptures are given to support this assertion (ibid.)<\/p>\n\n\n\n

Leviticus 12:5,<\/strong> Two weeks.<\/em><\/strong> One may also ask why a woman remains in a state of ritual impurity only seven days for a male child and two weeks for a female child? To some of our minds that may have been \u201cleavened\u201d by the \u201cwomen\u2019s rights\u201d agenda of the 1960s, this may seem sexist. One thing is certain, YHVH is not a respecter of persons. He does not value one gender above the other. Both male and female were made in his image (Gen 1:27). Therefore, Elohim is both male and female. For Elohim to view women as inferior, he would be showing favoritism to one part of himself over another, and this is not possible. <\/p>\n\n\n\n

One explanation the Jewish sages give for the eight-day compared to the 14-day period of ritual impurity is that a male child has to be circumcised on the eighth day. A brit m\u2019lah<\/em> is to be a joyous occasion. If a woman were still in a state of ritual impurity she would not be able to participate in her son\u2019s circumcision (The ArtScroll Tanach Series Vayikra<\/em>, p. 187).<\/p>\n\n\n\n

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Leviticus 12:6,<\/strong> She shall bring.<\/em><\/strong> Why did the new mother have to bring a sin offering for her newborn child\u2014after all isn\u2019t childbirth a glorious and joyous event? To answer this question we will ask a question. What was one of the curses Elohim placed on Eve for her part in bringing sin into the world? (Gen 3:16) Labor pains were decreed upon woman for punishment for her part in original sin. The Jewish sages teach that the sin offering Torah demands her to give after giving birth is to atone for that. As believers in Yeshua, we might rather see this offering as pointing to ancient Israel\u2019s need for atonement from sin in the Person of Yeshua the Messiah, who was yet to come. Does this not underscore the seriousness YHVH places on sin and that all have sinned and fallen short of his glory (Rom 3:33), and that we are all in desperate need of a Redeemer who would deliver us from that \u201ccertificate of sin debt that was against us\u201d and nail it to his cross (Col 2:14)?<\/p>\n\n\n\n

Leviticus 13<\/strong><\/p>\n\n\n\n

Leviticus 13:2, Leprous sore [Heb. tsaraath].<\/em> <\/strong>This was an infectious skin disease and not necessarily leprosy.<\/p>\n\n\n\n

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Leviticus 13:4, 5, 11, etc., Isolate him.<\/em> <\/strong>The laws of quarantine are not merely for ritualistic and ceremonial purposes, which are now obsolete having passed away with the Levitical and sacrificial systems. Were people to follow these laws to this day and quarantine themselves when sick, colds, flus viruses and other infectious diseases would not be as rampant as they are. Thousands of years before modern medical science discovered the importance of cleanliness and the communicable nature of many diseases, the YHVH\u2019s Torah prescribed measures to prevent the spread of such diseases.<\/p>\n\n\n\n

Leviticus 13:43, 6, 10, 11, 15, 17, 19, 21, 22 etc. The priest shall examine.<\/em> <\/strong>As it was the duty of the priests of old to keep the camp of Israel free of disease, so it is now the duty of the ministry to keep the infectious disease of sin outside church and to determine who is clean and unclean; who should be quarantined or put out of the camp and when to let them back in. (See Rom 16:17\u201318; Tit 3:10; 2 Thess 3:6; 2 Tim 3:5; 1 Cor 5:5, 9\u201311.)<\/p>\n\n\n\n

Leviticus 13:45, Cry, \u201cUnclean, unclean\/tawmay.\u201d<\/em> <\/strong>A skin disease was like a red flag, which if a person had it was regarded as a judgment from Elohim for the sin of slander, gossip, murder with the mouth, false oaths and pride as well as sexual immorality, robbery and selfishness. That person was considered to be physically and spiritually contagious and so was put outside the camp of Israel until the disease was gone. According to Samson Hirsch, quarantine was a means of shocking the sinner into recognizing his moral shortcomings and his need to repent (The<\/em> ArtScroll Chumash<\/em>, p. 613).<\/p>\n\n\n\n

What if each time we sinned with our mouth we were quickly struck with a visible sin disease for all to see resulting in our being quarantined and shunned? Perhaps the incidences of lashon hara<\/em> (the evil tongue) would greatly diminish. If you received heaven\u2019s judgment each time you misspoke, how would you change your speech habits and heart attitude toward others? Now live your life from this point on as if the next time you spoke evil of someone (without a righteous and biblically justifiable reason) you would be instantly judged by YHVH in a visible and public way.<\/p>\n\n\n\n

What is the connection between Leviticus chapters 11 and 13? Both involve the mouth. The former Torah passage deals with uncleanness that goes into<\/em> the mouth through what we eat. This defiles the man from within. The latter passage deals with what comes out<\/em> of the mouth and how the man with a defiled heart corrupts society through the wrong use of his mouth. What did Yeshua say about this in Mark 7:14\u201323? What were the penalties in the Torah for eating unclean meats? (Read Leviticus 11.) Though the Torah calls eating unclean meats an abomination and declares that doing so defiles a person, interestingly there are no stated penalties for doing so. Now what are the penalties for speaking gossip and slander? It is a skin disease and required excommunication from the camp of Israel. Both eating unclean meats and speaking gossip and slander are sins to be sure, but the penalties for the one is much greater than for the other indicating the seriousness YHVH places on the right usage of the mouth. Ponder this for a moment: How easy it is for us to overly focus on what goes into our bellies, while at the same time ignoring the raw sewage spewing out of our mouths at times.<\/p>\n\n\n\n

In conclusion, lest anyone think that clean and unclean meats is not a serious issue, YHVH clearly states in Isaiah 66:17 that in the end times during the day of Elohim\u2019s wrath (referred to as the great and terrible day of the YHVH), those who are found to be eating swine\u2019s flesh and other abominable foods will be consumed by the fire and sword of YHVH Elohim. We can infer from this that by then (presumably, the Millennium or Messianic Age) if people still have not repented of their sins and are refusing to turn to YHVH and obey him, they probably will deserve to die because of the perennial rebellious state of their hearts. This all the more underscores the fact that the mouth\u2014what goes in and what comes out of it\u2014are difficult issues for humans to deal with, but YHVH demands that we take personal responsibility for the use of our mouths. Let us not forget the warning admonition of Yeshua,<\/p>\n\n\n\n

\u201cBut I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment.\u201d (Matt 12:36)<\/p><\/blockquote>\n\n\n\n

Leviticus 13:47, Infectious garments. <\/em><\/strong>How does this symbolize robes of righteousness and having garments that are spotted with sin\u2014not being prepared as Yeshua\u2019s bride with the unspotted robes or righteousness?<\/p>\n\n\n\n

Leviticus 14<\/strong><\/p>\n\n\n\n

Leviticus 14:3, Plague of leprosy [<\/em><\/strong>Heb. tsaraath]<\/em><\/strong>.<\/em> <\/strong>Some of the English translations of this scripture verse use the word leprosy<\/em> for the skin disease described in these passages. This is a mistranslation. A better translation would be infectious skin disease. <\/em>The Jewish sages teach that the skin disease described here is a supernaturally caused ailment. They also teach that this is YHVH\u2019s 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\u20136!) This disease would cause the sinner\u2019s face to change color becoming like 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 you didn\u2019t live in ancient Israel. Suppose you did, or suppose YHVH suddenly imposed these consequences for the sin of the evil tongue (Heb. lashon<\/em> hara<\/em>) upon the country where you live. How would it affect you, your family, what politicians and lawyers say, and how the news media reports the \u201cnews\u201d? Is it possible for us as YHVH\u2019s ambassadors for the spiritual nation of Israel and his eternal kingdom\u2014as a royal priesthood and a kingdom of priests (Exod 19:6; 1\u2009Peter 2:9)\u2014to begin acting more righteously with our mouths now<\/em> as if every evil word we spoke would result in our faces lighting up like a neon sign?<\/p>\n\n\n\n

Leviticus 14:1\u20136, The cleansing ritual of tsaraath.<\/em><\/strong> The atonement and purification rituals for the sin of gossip and slander are very interesting. The Jewish sages teach that cedar wood was chosen because the cedar tree grows tall, imposing and wide symbolizing haughtiness. The wood used in the ritual was about the size of a baseball bat (The ArtScroll Tanach Series Vayikra<\/em>, p. 221). Hyssop may actually be thyme or oregano. Since antiquity, thyme has been known for its cleansing and healing properties. It is an antibiotic and antiseptic and is beneficial against infectious diseases and for healing wounds. Oregano, on the other hand, is a strong antiseptic, antitoxic and antiviral herb.<\/p>\n\n\n\n

Why do you think YHVH chose these herbs to be part of the cleansing process for the sinner who was guilty of murdering others with his tongue?<\/p>\n\n\n\n

The third ingredient in the cleansing process was a crimson thread. The Jewish sages teach that this was wool dyed with a pigment made from a lowly creature (either an insect or a snail, ibid.<\/em>). Why wool and why red? How does this relate to sin? (See Isa 1:18.) The wood, \u201chyssop\u201d and the crimson wool were all tied together to symbolize the fact that the offending party had fallen from a place of pride against his neighbor when he spoke evil of him, and ended up finding himself humiliated and finally ostracized from the camp leaving him feeling very lowly like a snail or insect. Together, these elements symbolized the penitent\u2019s newfound humility (ibid.<\/em>).<\/p>\n\n\n\n

Have you ever gossiped against or slandered someone only to be convicted by your conscience and the Spirit of Elohim? How did it feel? Did you take the next step and repent to the person you spoke evil against? How did you feel then? Like a snail?!<\/p>\n\n\n\n

The last components to be used in the cleansing ceremony were two clean birds. What does this signify? Remember, as Renewed Covenant believers on which side of the cross we are now living. We are looking backwards two thousand years. To whom did everything in the ancient sacrificial system look forward prophetically? Why was one bird killed and one allowed to fly away? Let\u2019s not forget that there were two aspects of Yeshua\u2019s ministry at the cross: his death and burial, and then his resurrection. His death and burial relates to our being redeemed of our sins, while his resurrection pictures new spiritual (eternal) life in Yeshua.<\/p>\n\n\n\n

Leviticus 14:4\u201332, Tsaraath, <\/em>sin and Yeshua.<\/strong> Read this scripture passage and see how many clues you can find that point to Yeshua. We\u2019ll give you hints along the way by providing you with the scriptures verses to look up that will give you the answers. The purpose of this exercise is to show you that all the ceremonies and rituals that were part of the sacrificial system all prophetically pointed to Yeshua the Messiah, who fulfilled them all. This means that if we place our trusting faith in him, we no longer have to do the laborious and involved rituals that our ancient forefathers had to do in order to atone for their sins\u2014we simply have to repent and believe in, love, follow and obey Yeshua and his word.<\/p>\n\n\n\n

Now let\u2019s look at the ritual for cleansing a metzora<\/em> (one with a skin disease\u2014a picture of our sinfulness) who had tsaraath<\/em> (an infectious skin disease caused by sin).<\/p>\n\n\n\n