Parsha # 20: “Tetzaveh/Orders [or Commands]”
(Sh’mot / Exodus *27:20 to 30:10*)
Edition: 15b28
“Pure As Pure….”
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
I know a woman, a mother, who once told me that she prayed for each of her children daily, beginning the day they were born. She prayed the usual prayers, I should think – we didn’t actually discuss that general aspect of her prayers – but she told me that she specifically prayed for the life-partner each of her children would choose. She prayed they would be God’s choice for her daughters and son. I was impressed by such forward thinking, and by her faith. My sense of what she was seeking was a partner that would be ‘pure’ in every way.
Today, we live in a world where purity seems to have been left along the roadside somewhere. I do not say this from a vantage point of purity myself – I am far from pure, regrettably; but I am also old enough to remember when purity of mind, body and soul was an important, and treasured, aspect of life.
Our Parsha this week is “Tetzaveh”, meaning “Order”. Our passage opens “Now you [Moshé] shall order (or command) B'nei Yisra'el [the Children of Israel] that they shall take for you pure olive oil, pressed for illumination, to kindle a lamp continuously.”
This command is actually found in the last two verses of the previous chapter. The two verses are not really connected with the rest of that chapter from Parsha T’rumah except that both segments deal with items to be used for the Tabernacle. The previous Parsha closed with instructions about the curtains used to separate the courtyard of the Mishkan from the ‘outside’ world. Now, suddenly, we find ourselves speaking about oil for the Menorah.
Clearly, the agents who divided the Torah into chapters had one frame of reference for the divisions, while the agent who created the Parsha separations had a different purpose in mind. This then begs the question: “Why are these two verses from chapter 27 included with Parsha Tetzaveh?”
The sages and commentators point out that these verses are still connected with the instructions for the Tabernacle, but we are now moving into a new aspect of instruction – one no longer dealing with the “material” goods for the Tabernacle, but into instruction for the selection of those personnel who will be conducting the various aspects of worship within the Tabernacle. There are to be certain qualities that will be base-line factors in the selection of these people. One of these characteristics will be their “purity of character”. Thus, when the ordering and division of Scripture into Parshiot was being completed, it was noted that the “orders” to collect olive oil of the purest nature for the lamp would make a masterful sequa into the selection of Cohenim [Priests].
There is another factor in the division of verses in this manner as well. Notice that although Moshé is given the direction to collect and prepare all the physical “raw” materials for the Tabernacle, he simply passes those orders along to others – sort of like ‘general contractors’ – who will look after what needs to be done. In this section however we see two words (in English) repeated three times which the sages say indicate that Elohim wanted Moshé to be personally involved in the three activities commanded. The Two words are (in English) “Now you”. [NOTE 1: In most English Bibles this interpretation is lost because the “Now” is dropped in one, both or even all three instances; and further, in many cases, in the third instruction even the “You” is dropped because it is ‘understood’ to be part of the command to Moshé. This is a good illustration of why it is a good suggestion to have more than one version of the Bible to study from, and why it is a good thing to have at least a smattering of Hebrew knowledge (or an outside source which does) to draw out these fine points of interpretation.] The Three instructions which outline the three activities which Moshé himself was to complete are: 1) “Now You command the children of Israel that they shall take for you pure olive oil… to kindle a lamp. 2) “Now You” bring to yourself Aharon, Nadav and Avihu, El’azar and Itamar, the Sons of Aharon, to minister to me. And 3) “Now You” shall speak to the wise-hearted people whom I have invested with a spirit of wisdom and they shall make the vestments….” [NOTE 2: Notice the grouping of the four sons: Nadav and Avihu together, El’azar and Itamar together. Part of this is due to birth order, another is that it makes the names easier to read, but there is a far more important reason for the grouping which we will discover later. Just be aware now that the Spirit of God, the author of all Scripture is ‘preparing us’ for later news. See also “Special Note” at the end of this reflection for more information on these sons of Aharon.]
I know a woman, a mother, who once told me that she prayed for each of her children daily, beginning the day they were born. She prayed the usual prayers, I should think – we didn’t actually discuss that general aspect of her prayers – but she told me that she specifically prayed for the life-partner each of her children would choose. She prayed they would be God’s choice for her daughters and son. I was impressed by such forward thinking, and by her faith. My sense of what she was seeking was a partner that would be ‘pure’ in every way.
Today, we live in a world where purity seems to have been left along the roadside somewhere. I do not say this from a vantage point of purity myself – I am far from pure, regrettably; but I am also old enough to remember when purity of mind, body and soul was an important, and treasured, aspect of life.
Our Parsha this week is “Tetzaveh”, meaning “Order”. Our passage opens “Now you [Moshé] shall order (or command) B'nei Yisra'el [the Children of Israel] that they shall take for you pure olive oil, pressed for illumination, to kindle a lamp continuously.”
This command is actually found in the last two verses of the previous chapter. The two verses are not really connected with the rest of that chapter from Parsha T’rumah except that both segments deal with items to be used for the Tabernacle. The previous Parsha closed with instructions about the curtains used to separate the courtyard of the Mishkan from the ‘outside’ world. Now, suddenly, we find ourselves speaking about oil for the Menorah.
Clearly, the agents who divided the Torah into chapters had one frame of reference for the divisions, while the agent who created the Parsha separations had a different purpose in mind. This then begs the question: “Why are these two verses from chapter 27 included with Parsha Tetzaveh?”
The sages and commentators point out that these verses are still connected with the instructions for the Tabernacle, but we are now moving into a new aspect of instruction – one no longer dealing with the “material” goods for the Tabernacle, but into instruction for the selection of those personnel who will be conducting the various aspects of worship within the Tabernacle. There are to be certain qualities that will be base-line factors in the selection of these people. One of these characteristics will be their “purity of character”. Thus, when the ordering and division of Scripture into Parshiot was being completed, it was noted that the “orders” to collect olive oil of the purest nature for the lamp would make a masterful sequa into the selection of Cohenim [Priests].
There is another factor in the division of verses in this manner as well. Notice that although Moshé is given the direction to collect and prepare all the physical “raw” materials for the Tabernacle, he simply passes those orders along to others – sort of like ‘general contractors’ – who will look after what needs to be done. In this section however we see two words (in English) repeated three times which the sages say indicate that Elohim wanted Moshé to be personally involved in the three activities commanded. The Two words are (in English) “Now you”. [NOTE 1: In most English Bibles this interpretation is lost because the “Now” is dropped in one, both or even all three instances; and further, in many cases, in the third instruction even the “You” is dropped because it is ‘understood’ to be part of the command to Moshé. This is a good illustration of why it is a good suggestion to have more than one version of the Bible to study from, and why it is a good thing to have at least a smattering of Hebrew knowledge (or an outside source which does) to draw out these fine points of interpretation.] The Three instructions which outline the three activities which Moshé himself was to complete are: 1) “Now You command the children of Israel that they shall take for you pure olive oil… to kindle a lamp. 2) “Now You” bring to yourself Aharon, Nadav and Avihu, El’azar and Itamar, the Sons of Aharon, to minister to me. And 3) “Now You” shall speak to the wise-hearted people whom I have invested with a spirit of wisdom and they shall make the vestments….” [NOTE 2: Notice the grouping of the four sons: Nadav and Avihu together, El’azar and Itamar together. Part of this is due to birth order, another is that it makes the names easier to read, but there is a far more important reason for the grouping which we will discover later. Just be aware now that the Spirit of God, the author of all Scripture is ‘preparing us’ for later news. See also “Special Note” at the end of this reflection for more information on these sons of Aharon.]
The Selection of Pure Oil is put on the shoulders of Moshé. The refugees do not have access to Olive groves in the desert, so clearly they have brought prepared olive oil with them from Egypt. Oil that is used for cooking, whether “EVOO” (thanks Rachel Rae), or simply “Virgin” would not necessarily have passed the eye of Moshé. Virgin oil simply means that it is the first crushing or grinding. The intent is that it would be pure, but – to be used in the Menorah, (The Western Lamp) – it had to be extra pure. There were to be no additives, for instance. Gasoline has additives in it – to alter the octane, to make it burn hotter or cleaner, to enable squeezing every penny out of a barrel of oil, to improve performance, for any myriad of reasons the oil companies push our way. Olive oil may have had additives in it as well to stretch it out, to preserve it in the heat, again for any number of reasons. Oil with additives was not acceptable to use in the Menorah or the other lights – however, it could be used in the various sacrifices as dictated – so too could oil with sediment in it. But oil with sediment was unacceptable in the Menorah. I have been involved in the making of wine over the years. It’s hard to not get sediment in wine – no matter how many times it’s filtered. Even the best of wines (at least the best I have been able to afford) has some sediment left at the bottom of the bottle. But the oil used in the Menorah had to be top notch, no additives, no sediment, no impurities.
Furthermore, the oil had to have been ‘pressed’, not ground or crushed. These latter preparation techniques would consistently leave bits and pieces behind, sometimes even branch or leaf ‘bits’. The sages explain that the oil for the Menorah was so important that the olives were pressed one at a time, by hand – pressing the olive between thumb and index finger until just one drop was issued and collected. The olive was then passed on to be crushed for other uses. Think how time consuming this must have been – and remember, this was not a once only event – this oil was used at least from evening to morning, 7 days a week (Rashi) or, I suspect more accurately, 24 hours a day, 7 days a week (according to Ramban’s interpretation of the command. It was Moshé’s responsibility to ensure the oil was “up to snuff” to be used in the Menorah.
What was the purpose behind such purity? The light of the Western Lamp (Menorah), was visible and inspirational to everyone. But unlike the other lamps in the outer chamber, it represented the “illumination of the intellect”, or as one commentator has put it “The Light of Wisdom”. Wisdom (‘Sophia’ in Greek) is connected with the Holy Spirit of Elohim. Thus the burning Menorah “threw light on the pursuits of Yisra’el”, namely the pursuit of Righteousness and a pure Relationship with Elohim. I sense therefore, that one could surmise that the light of the Menorah also represented the “Presence of Elohim’s Shekinah Glory”.
Thinking of the Menorah, Y’shua, in His efforts to help the people refocus away from the Temple (which would be destroyed), to Himself (who would be sacrificed but later rise to Eternal Life), would – centuries later – say: “I Am the Light of the World. Whoever follows me will never walk in darkness, but will have the light which gives life.” With this in mind, I believe that Elohim – in giving the directions for the Menorah – was pre-figuring the Messiah’s role as the Source of Light to all mankind – in essence, He would be the true means of “illumination of the Intellect”. Thus, the purity of oil was necessary because the flame (i.e. the light) represented God’s Presence in the Temple, prefiguring the incarnate presence of God in Messiah Y’shua.
Furthermore, the oil had to have been ‘pressed’, not ground or crushed. These latter preparation techniques would consistently leave bits and pieces behind, sometimes even branch or leaf ‘bits’. The sages explain that the oil for the Menorah was so important that the olives were pressed one at a time, by hand – pressing the olive between thumb and index finger until just one drop was issued and collected. The olive was then passed on to be crushed for other uses. Think how time consuming this must have been – and remember, this was not a once only event – this oil was used at least from evening to morning, 7 days a week (Rashi) or, I suspect more accurately, 24 hours a day, 7 days a week (according to Ramban’s interpretation of the command. It was Moshé’s responsibility to ensure the oil was “up to snuff” to be used in the Menorah.
What was the purpose behind such purity? The light of the Western Lamp (Menorah), was visible and inspirational to everyone. But unlike the other lamps in the outer chamber, it represented the “illumination of the intellect”, or as one commentator has put it “The Light of Wisdom”. Wisdom (‘Sophia’ in Greek) is connected with the Holy Spirit of Elohim. Thus the burning Menorah “threw light on the pursuits of Yisra’el”, namely the pursuit of Righteousness and a pure Relationship with Elohim. I sense therefore, that one could surmise that the light of the Menorah also represented the “Presence of Elohim’s Shekinah Glory”.
Thinking of the Menorah, Y’shua, in His efforts to help the people refocus away from the Temple (which would be destroyed), to Himself (who would be sacrificed but later rise to Eternal Life), would – centuries later – say: “I Am the Light of the World. Whoever follows me will never walk in darkness, but will have the light which gives life.” With this in mind, I believe that Elohim – in giving the directions for the Menorah – was pre-figuring the Messiah’s role as the Source of Light to all mankind – in essence, He would be the true means of “illumination of the Intellect”. Thus, the purity of oil was necessary because the flame (i.e. the light) represented God’s Presence in the Temple, prefiguring the incarnate presence of God in Messiah Y’shua.
The Selection of the Cohenim: The Sages are correct in noting that the verses about the oil give us a perfect segue into the discussion of the selection of the Cohenim (Priests). It is now unnecessary to declare (to the reader) that the Cohenim are to be pure in every way – beyond question – because their selection by Moshé is so concretely tied to the preparation of the oil. In fact, not only is the selection of the Cohenim related, but so is the inauguration of the Priests to their office.
We are told that Moshé is to gather the five persons who will become the first of the line of Cohenim in the Tabernacle, later to be followed by those who will take the office in the Temple in Yerushalayim. Again, Moshé is responsible for all these events. To us, as modern readers of this passage, it would seem clear to us that Aharon and his family be the first in the priestly order. They have been close to Moshé in all his efforts to date, particularly Aharon, the older brother of Moshé. It was Elohim in fact, who directly chose Aharon to work with Moshé. The four sons followed suit by right of blood connection. But there is a catch here. There is no mention of the present grandsons of Aharon (i.e.: those living at the time of the “call” to priesthood). It is therefore presumed that that generation, with the exception of Pinchas (see Number 25:1-13) were excluded from the priesthood. Later there would be jealousies and contests regarding who should be Cohenim, but they are aptly met by Moshé and by Elohim working together. There will also be indications that some of those chosen were not as “Pure as Pure could be”, but that too is dealt with.
Just as the oil was to be pure, so were the Cohenim to be pure. When members of the priesthood were unsuitable for office, it was Elohim who stepped in to regain the purity He demanded. The Hahftorah reading for this week illustrates yet another instance of how impurity amongst the order of Cohenim will be dealt with. In 587, the Temple, the seat of the Cohen’s existence and raison d’etre, is destroyed by the invading Babylonian armies. Yechezk’el (Ezekiel) relates a vision he has had, saying that when the people return and re-establish the Temple, “the excesses and moral looseness of the royalty should never be permitted to encroach upon the sanctity of the Temple” (SEASC pg 1159) For now, while B'nei Yisra'el was still in the wilderness, and the Tabernacle was being developed and later used, it was the responsibility of Moshé to raise up those chosen by Elohim to be the Cohenim.
Just as the oil was to be pure, so were the Cohenim to be pure. When members of the priesthood were unsuitable for office, it was Elohim who stepped in to regain the purity He demanded. The Hahftorah reading for this week illustrates yet another instance of how impurity amongst the order of Cohenim will be dealt with. In 587, the Temple, the seat of the Cohen’s existence and raison d’etre, is destroyed by the invading Babylonian armies. Yechezk’el (Ezekiel) relates a vision he has had, saying that when the people return and re-establish the Temple, “the excesses and moral looseness of the royalty should never be permitted to encroach upon the sanctity of the Temple” (SEASC pg 1159) For now, while B'nei Yisra'el was still in the wilderness, and the Tabernacle was being developed and later used, it was the responsibility of Moshé to raise up those chosen by Elohim to be the Cohenim.
The Selection of the Artisans also fell to Moshé. Again, as with the Cohenim, it was Adonai who selected those who were ‘correct’ for such a holy task. They, too, were to be “Pure as Pure”, and only Elohim can fully know that quality in a person. However, Moshé was told to circulate among the people and to allow the Holy Spirit, (The “Spirit of Wisdom”), to show him who to select.
The chosen artisans were to be given a holy task – first the creating of the vestments for the Cohenim, which would set the Priests apart from the “hoi polloi” of the people and also bring Glory to the services in the Tabernacle. Secondly, they would be creating the Tabernacle itself along with all its furnishing, for instance the Menorah which would burn the holy oil. As with the Mishkan, the Vestments and the Furnishings would be seen to be holy, and therefore, so would the task of making them be, thus – like the Cohenim – the artisans were to be pure and beyond reproach.
I am constantly reminded, when speaking of artisans of quality, or in this case purity, of a story I encountered in a Grade 5 reader. (This was when I was teaching, not as a student). The story spoke of a sculptor who was creating a sculpture which was to be located in a dark corner of a cathedral being built in his home town. The Artist spent days in the quarry searching for just the right piece of marble to use for his creation. He worked painstakingly on every aspect of the statue, as much on the back which would be completely hidden from view as on the front which would be seen by all passers-by. His fellow workers ridiculed him for such efforts – “Why do you bother?” they would taunt him, “No one will ever see your work back in there!”. His response was simply “God will see, and I will know.” It is this kind of quality person that must have been chosen by God and revealed to Moshé for selection. God is not satisfied with half-measures, nor is He impressed by our lazy attitudes which allow us to take “short-cuts” in our work. God looks into the heart of mankind, and sees the true inner quality of person we are.
In reflecting on the topic of Purity, I find my mind wandering back to Eden, to the moment we know as “The Fall”. It seems that all impurity in the world stems from that moment. Would the world be different if Havah had been firmer in her sense of her own purity, in her relationship with Elohim? Suppose they had accepted the fruit from the tree of Knowledge of Good and Evil anyway, but later – when confronted by Elohim – Adam had sensed their loss of purity before Him and simply asked for forgiveness instead of accusing Havah for his mistake, or Havah’s pointing to the Serpent’s temptation rather than accepting her role in the error of judgement. Would we live in a world that would be “Pure as Pure…?” Or were we destined to live in impurity from the beginning, because Adam and Havah were flawed in their purity to start with, and so were destined to accept the fruit? Perhaps it was part of Elohim’s plan for all mankind to have to strive for purity individually.
The chosen artisans were to be given a holy task – first the creating of the vestments for the Cohenim, which would set the Priests apart from the “hoi polloi” of the people and also bring Glory to the services in the Tabernacle. Secondly, they would be creating the Tabernacle itself along with all its furnishing, for instance the Menorah which would burn the holy oil. As with the Mishkan, the Vestments and the Furnishings would be seen to be holy, and therefore, so would the task of making them be, thus – like the Cohenim – the artisans were to be pure and beyond reproach.
I am constantly reminded, when speaking of artisans of quality, or in this case purity, of a story I encountered in a Grade 5 reader. (This was when I was teaching, not as a student). The story spoke of a sculptor who was creating a sculpture which was to be located in a dark corner of a cathedral being built in his home town. The Artist spent days in the quarry searching for just the right piece of marble to use for his creation. He worked painstakingly on every aspect of the statue, as much on the back which would be completely hidden from view as on the front which would be seen by all passers-by. His fellow workers ridiculed him for such efforts – “Why do you bother?” they would taunt him, “No one will ever see your work back in there!”. His response was simply “God will see, and I will know.” It is this kind of quality person that must have been chosen by God and revealed to Moshé for selection. God is not satisfied with half-measures, nor is He impressed by our lazy attitudes which allow us to take “short-cuts” in our work. God looks into the heart of mankind, and sees the true inner quality of person we are.
In reflecting on the topic of Purity, I find my mind wandering back to Eden, to the moment we know as “The Fall”. It seems that all impurity in the world stems from that moment. Would the world be different if Havah had been firmer in her sense of her own purity, in her relationship with Elohim? Suppose they had accepted the fruit from the tree of Knowledge of Good and Evil anyway, but later – when confronted by Elohim – Adam had sensed their loss of purity before Him and simply asked for forgiveness instead of accusing Havah for his mistake, or Havah’s pointing to the Serpent’s temptation rather than accepting her role in the error of judgement. Would we live in a world that would be “Pure as Pure…?” Or were we destined to live in impurity from the beginning, because Adam and Havah were flawed in their purity to start with, and so were destined to accept the fruit? Perhaps it was part of Elohim’s plan for all mankind to have to strive for purity individually.
Purity is an interesting concept. Our lives today are bombarded with all sorts of claims to purity. The first I remember was an advertisement for Ivory Soap – it claimed to be “99 and 44/100ths percent pure”. We like to think that the food we buy and consume is pure, That the water we drink is pure, that the clothes we wear are pure (wool, or cotton, or silk for instance). In most cases, we would judge ourselves (and others around us) in the “upper half” on the scale of purity, especially after one’s death. “Oh yes, John was a wonderful man, so loved by everyone – pure as the driven snow, he was!”
But Biblical purity is different from the worldly concept of purity. It is indeed directly related to Righteousness – to being “right with God” in our lives.
But Biblical purity is different from the worldly concept of purity. It is indeed directly related to Righteousness – to being “right with God” in our lives.
The Psalmist once wrote: “The Earth is Adonai’s, with all that is in it, The World and those who live there; for He set its foundations on the seas and established it on the rivers (waters). Who may ascend the mountain of Adonai? Who can stand in His Holy Place? Those with clean hands and pure hearts, who don’t make vanities the purpose of their lives or swear oaths just to deceive.” (24:1-4) He also recorded this prayerful request: “Make me know your ways, Adonai, teach me your paths, Guide me in Your Truth, and teach me, for You are the God who saves me. My Hope is in You all day long.” (25:4,5)
Just as Elohim has given instructions to Moshé about the purity of the oil for the Menorah, and for the selection of the Cohenim and the artisans, so we are given instruction throughout Scripture as to how to live, how to govern our lives, in a manner which will lead us to as much purity as possible. Further consideration on correcting the world to bring about purity in the lives of every human gives rise to such question and doubt that I must consider it an impossible task? How much of what humanity has done, or is doing, or will do would have to be greatly altered? How much of our efforts would need to be discarded? How much suffering and ridicule, and oppression would a person be forced to endure to even champion such a cause as trying to achieve purity in this world? And yet, Avinu Shebashamayim (Our Father in Heaven) asks us to be pure, “as Pure as Pure….”.
Throughout the Holy Scriptures, Elohim reaches out to His people, saying “Change your ways, turn away from iniquity, return to me.” And just as many times as God calls out to us, we stone his prophets, we turn back to our old ways, we neglect the warnings and turn a deaf ear to the promises.
As we will see, and as I have hinted at, two of the four sons of Aharon fall from purity in their service within the Tabernacle. Years down the road from that time, the sons of Eli, who are also Cohenim, shun their duties and live lives of disgrace, so much so that the Author of 1st Samuel introduces them thusly: “Eli’s sons were scoundrels who had no regard for Adonai…. When anyone offered a sacrifice, the Cohen’s servant would come, while the meat was stewing, with a three-pronged fork… and the cohen would take for himself whatever the fork brought up.” They also “lay with the women who served at the door-way of the Tent of Meeting”. Later, the same author would write this sad commentary on life in Yisra’el: “Now the boy Sh’mu’el (Samuel) was ministering to the Lord before Eli [Eli was the aged, Cohen ha Gadol (high-Priest)]…. Word from the Lord was rare in those day, visions were infrequent.” [Does this not sound a lot like our faith community today?] We are told that Eli’s eyesight was growing dim at this point and that he could not see well. We are also told that “The Lamp of God [i.e.: the Menorah] had not yet gone out.” I hold that, while acceptable as physical illustration, these images of failing eyesight, and a Lamp nearly burned out, are also figurative or metaphorical. While many see this last comment as hopeful, I read in it such sadness – as if the light of the lamp was on its last legs, and Elohim was ready to shut down the light “which illumined Wisdom and Holiness”. Thanks be to God, who in His faithfulness does not forsake His children, the rising up of Sh’mu’el brought new life to The Land, and to the life of worship, such that Yisra’el is saved.
I also wonder how things would be different if employers who, in their search for someone to fill a new position, or the position of one who has moved on (promoted, retired, resigned, etc) which is “higher up” in the chain of authority, used a method somewhat similar to that used by Moshé. Instead of choosing a person because of blood-ties, or tenure, or status or appearance or for that matter even ability, one sought a person of purity. Can you imagine “The Boss” circulating through his army of labourers seeking one whose life was pure and righteous? Rather than selecting someone who was popular, or who would simply rubber-stamp his decisions, or who would be shy and tuck himself away so as to not ‘interfere’ with the chain of usual events in decision making for the company, imagine “The Boss” praying for guidance from Heaven’s realm to find Adonai’s choice for the person who would bring a measure of holiness, righteousness or (yes) purity into the running of the company. Wow, what a difference that would make!
Just as Elohim has given instructions to Moshé about the purity of the oil for the Menorah, and for the selection of the Cohenim and the artisans, so we are given instruction throughout Scripture as to how to live, how to govern our lives, in a manner which will lead us to as much purity as possible. Further consideration on correcting the world to bring about purity in the lives of every human gives rise to such question and doubt that I must consider it an impossible task? How much of what humanity has done, or is doing, or will do would have to be greatly altered? How much of our efforts would need to be discarded? How much suffering and ridicule, and oppression would a person be forced to endure to even champion such a cause as trying to achieve purity in this world? And yet, Avinu Shebashamayim (Our Father in Heaven) asks us to be pure, “as Pure as Pure….”.
Throughout the Holy Scriptures, Elohim reaches out to His people, saying “Change your ways, turn away from iniquity, return to me.” And just as many times as God calls out to us, we stone his prophets, we turn back to our old ways, we neglect the warnings and turn a deaf ear to the promises.
As we will see, and as I have hinted at, two of the four sons of Aharon fall from purity in their service within the Tabernacle. Years down the road from that time, the sons of Eli, who are also Cohenim, shun their duties and live lives of disgrace, so much so that the Author of 1st Samuel introduces them thusly: “Eli’s sons were scoundrels who had no regard for Adonai…. When anyone offered a sacrifice, the Cohen’s servant would come, while the meat was stewing, with a three-pronged fork… and the cohen would take for himself whatever the fork brought up.” They also “lay with the women who served at the door-way of the Tent of Meeting”. Later, the same author would write this sad commentary on life in Yisra’el: “Now the boy Sh’mu’el (Samuel) was ministering to the Lord before Eli [Eli was the aged, Cohen ha Gadol (high-Priest)]…. Word from the Lord was rare in those day, visions were infrequent.” [Does this not sound a lot like our faith community today?] We are told that Eli’s eyesight was growing dim at this point and that he could not see well. We are also told that “The Lamp of God [i.e.: the Menorah] had not yet gone out.” I hold that, while acceptable as physical illustration, these images of failing eyesight, and a Lamp nearly burned out, are also figurative or metaphorical. While many see this last comment as hopeful, I read in it such sadness – as if the light of the lamp was on its last legs, and Elohim was ready to shut down the light “which illumined Wisdom and Holiness”. Thanks be to God, who in His faithfulness does not forsake His children, the rising up of Sh’mu’el brought new life to The Land, and to the life of worship, such that Yisra’el is saved.
I also wonder how things would be different if employers who, in their search for someone to fill a new position, or the position of one who has moved on (promoted, retired, resigned, etc) which is “higher up” in the chain of authority, used a method somewhat similar to that used by Moshé. Instead of choosing a person because of blood-ties, or tenure, or status or appearance or for that matter even ability, one sought a person of purity. Can you imagine “The Boss” circulating through his army of labourers seeking one whose life was pure and righteous? Rather than selecting someone who was popular, or who would simply rubber-stamp his decisions, or who would be shy and tuck himself away so as to not ‘interfere’ with the chain of usual events in decision making for the company, imagine “The Boss” praying for guidance from Heaven’s realm to find Adonai’s choice for the person who would bring a measure of holiness, righteousness or (yes) purity into the running of the company. Wow, what a difference that would make!
Now, extrapolate with this concept, and imagine the citizens of a nation seeking out the purest person available to run for office in the land. Isn’t this precisely what the Prophet (the above mentioned Sh’mu’el) did in 1st Samuel 16:11-13; when the Lord told him to anoint David, son of Yishai (Jesse), to become King over Yisra’el? Imagine men and women of purity and prayer sitting in Parliament, or Congress, or in the Politburo. Imagine judges who lived as if purity was the only way of life sitting in our high courts. Imagine Cohenim, priests, bishops and pastors and other leaders in our faith community who are “pure as pure” guiding the faith communities around the world. (I’m beginning to sound a bit like John and Yoko).
There is going to be, in upcoming chapters and books of Torah, many instances of Elohim’s demands for purity. As we will see, though (directly) they may have nothing to do with humanity, everyone of them are given to us so as to encourage purity in human life and activity. God seeks purity in us. When it is not there, He provides a means for us to ‘put it’ there. When Elohim does find it, it is a source of great joy. It behooves us, therefore, in our daily lives to endeavour to move toward that purity of heart which will not only bring Joy to Adonai, but which will lift our own hearts above our daily struggles and fill us with elation and a sense of ‘being right with our God”. Yesha’Yahu (Isaiah), the ancient prophet, points out that Elohim is our judge, but He desires us to be pure; therefore He gives us the means to be pure. Mattityahu, the apostle wrote the words of Y’shua, who said: “Blessed are the pure in heart, for they shall see God” and Sha’ul, the later Apostle of Y’shua wrote to the community of faith in Philippi: “Finally, friends, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are PURE, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.”
Shavua Tov!! - Have a Great Week!!
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There is going to be, in upcoming chapters and books of Torah, many instances of Elohim’s demands for purity. As we will see, though (directly) they may have nothing to do with humanity, everyone of them are given to us so as to encourage purity in human life and activity. God seeks purity in us. When it is not there, He provides a means for us to ‘put it’ there. When Elohim does find it, it is a source of great joy. It behooves us, therefore, in our daily lives to endeavour to move toward that purity of heart which will not only bring Joy to Adonai, but which will lift our own hearts above our daily struggles and fill us with elation and a sense of ‘being right with our God”. Yesha’Yahu (Isaiah), the ancient prophet, points out that Elohim is our judge, but He desires us to be pure; therefore He gives us the means to be pure. Mattityahu, the apostle wrote the words of Y’shua, who said: “Blessed are the pure in heart, for they shall see God” and Sha’ul, the later Apostle of Y’shua wrote to the community of faith in Philippi: “Finally, friends, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are PURE, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.”
Shavua Tov!! - Have a Great Week!!
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Special Note: A Look at the four sons of Aharon:
Avihu / Abihu: “The Father is He” The [second] son of Aharon and Elisheva. First mentioned in Exodus 6:23 when the offspring of Levi are listed. He is included in the small party of ‘officials” who ascend part way up Mt. Sinai where, in a moment of splendour, while eating a festive meal effectively sealing the Sinaitic covenant with Elohim, he ‘sees’ Elohim. He shared in the privileges, and later in the sin, and in the fate of Nadav. He died childless.
El’azar / Eleazar: “God has helped” The [third] son of Aharon and Elisheva. Consecrated a Cohen (as we learned in our present reflection, while at Sinai. He became chief of the Levites and second only to Aharon in Priestly authority. He ascended Mt. Hor with Aharon, and was invested with the vestments of the Cohen haGadol, succeeding his father in that role. He is also the father of Pinchas / Phineas (whom we will meet later).
Itamar / Ithamar: ~ [perhaps] “Father of the Palm Tree” The youngest son of Aharon and Elisheva, he was consecrated to the Priesthood along with his siblings and father. He was charged with the responsibility of ‘cataloguing’ the materials gathered for the Tabernacle. He was placed in charge over his cousins, the descendants of Gershon and M’rari. (Numbers 4:21-33). He founded a Priestly family which continued to serve in the Temple after the exile. The Cohen Gadol, Eli, (mentioned above) was one of Itamar’s descendants.
Nadav / Nadab: “God is Liberal” The Eldest of Aharon and Elisheva’s sons. He was granted, along with Avihu, the privilege of a near approach to Adonai on Sinai’s heights. Along with his siblings, he was consecrated to be a Cohen in the Mishkan during the years in the Wilderness, but lost the privilege because of a presumptuous sin (to be discussed later). Many things about Nadav may be assumed from the material we have recorded in Torah – not the least of which is that the “near approach” to Adonai, and the privilege of ‘seeing’ Elohim may have caused Nadav to over-estimate his position as a Cohen. Like Avihu, El’azar died childless.
The priesthood of both Nadav and Avihu may have been one of impurity. The sin which they were guilty of, and for which they died instantly at the hand of Elohim, may have only been a small part of their iniquities. On the other hand, El’azar and Itamar can be assumed to be pure in their life and role as Cohenim, for they were raised up to special services at the instruction of Elohim.
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Avihu / Abihu: “The Father is He” The [second] son of Aharon and Elisheva. First mentioned in Exodus 6:23 when the offspring of Levi are listed. He is included in the small party of ‘officials” who ascend part way up Mt. Sinai where, in a moment of splendour, while eating a festive meal effectively sealing the Sinaitic covenant with Elohim, he ‘sees’ Elohim. He shared in the privileges, and later in the sin, and in the fate of Nadav. He died childless.
El’azar / Eleazar: “God has helped” The [third] son of Aharon and Elisheva. Consecrated a Cohen (as we learned in our present reflection, while at Sinai. He became chief of the Levites and second only to Aharon in Priestly authority. He ascended Mt. Hor with Aharon, and was invested with the vestments of the Cohen haGadol, succeeding his father in that role. He is also the father of Pinchas / Phineas (whom we will meet later).
Itamar / Ithamar: ~ [perhaps] “Father of the Palm Tree” The youngest son of Aharon and Elisheva, he was consecrated to the Priesthood along with his siblings and father. He was charged with the responsibility of ‘cataloguing’ the materials gathered for the Tabernacle. He was placed in charge over his cousins, the descendants of Gershon and M’rari. (Numbers 4:21-33). He founded a Priestly family which continued to serve in the Temple after the exile. The Cohen Gadol, Eli, (mentioned above) was one of Itamar’s descendants.
Nadav / Nadab: “God is Liberal” The Eldest of Aharon and Elisheva’s sons. He was granted, along with Avihu, the privilege of a near approach to Adonai on Sinai’s heights. Along with his siblings, he was consecrated to be a Cohen in the Mishkan during the years in the Wilderness, but lost the privilege because of a presumptuous sin (to be discussed later). Many things about Nadav may be assumed from the material we have recorded in Torah – not the least of which is that the “near approach” to Adonai, and the privilege of ‘seeing’ Elohim may have caused Nadav to over-estimate his position as a Cohen. Like Avihu, El’azar died childless.
The priesthood of both Nadav and Avihu may have been one of impurity. The sin which they were guilty of, and for which they died instantly at the hand of Elohim, may have only been a small part of their iniquities. On the other hand, El’azar and Itamar can be assumed to be pure in their life and role as Cohenim, for they were raised up to special services at the instruction of Elohim.
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Acknowledgements
Wikipedia and other Internet sources for background information
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
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Wikipedia and other Internet sources for background information
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
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