Parsha #25 : “Tzav” / “Give A Command / Order”
(V’Yikra / Leviticus *6:1 through 8:36*
Edition: 15c29
“Higher Expectations”
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
A long time ago, in a land far, far away – we invited some friends to our home for a visit. As part of the festivities, we served up some wine. The male friend and I used some antique wine chalices and we retired, following the dinner, to the living room, where we eventually finished off our drinks and sat watching some [probably inane] programme on TV. At one point, my friend shifted his position, knocking over his chalice, which broke into several pieces on the floor. Hearing the sound of broken glass, Joan came ‘a-runnin’’, all the while thinking it was me that broke the wine-glass. She felt it was important to remind me that they were priceless antiques, couldn’t be replaced, and thoroughly chastised my carelessness. Finally, my friend spoke up, confessing that it was actually him that had broken the item, for which he summarily apologized. To this, Joan simply stated “Oh that’s alright, it was just an old glass anyway.”
Sometimes we human beings exhibit strange behaviour, but some of the strangest is the difference between how we treat others ‘outside’ the family compared with those ‘inside’ the family – as if there were two sets of standards. We generally speak differently, (read: “more frankly”) to ‘our own’ than we dare to speak to friends or strangers. We use different language, different body postures, different tones of voice with outsiders. Perhaps it is because we are more familiar with relatives than with non-relatives; or perhaps it is because we feel we have the ‘right’ to speak plainly with those who are close.
Just as we do, Elohim also has family members and ‘non-family’ members, and just like we have ‘favourites’, so it would seem does Adonai. All his closest family have been descended from the man Ya’acov [later called Isra’el], [and even more latterly, those who have been ‘adopted’ into the family (or commonwealth) of Isra’el through faith and confession]. Within that family grouping are the descendants of the third son of Isra’el, “Levi”. The Levites hold a place in God’s heart, as it were, that none other of the Isra’elites can hold. Because of their faithful obedience to Him, Elohim has given them the on-going [eternal] privilege of being the Cohenim in the service of the Tabernacle and the Temple. But I caution to add here, that this may not be a position to covet, for Elohim holds the Levites to a very strong moral, theological and liturgical code… He expects much more of the Levites, than those descendents of the other eleven tribes.
A cursory reading of the first couple of chapters from this week’s Parsha could convince the average reader that it is simply repetition. A more careful study of the passage, however, shows some appreciable differences. The first thing to come clear is that in the instructions found in last week’s Parsha (V’Yikra), Elohim is speaking to the ‘general public’ but in this week’s portion He is giving instruction to only the children of Levi, and in particular, the Cohenim. And the language used, as well as the expectations God has for these ‘men of God’ bear out my point about approaching and speaking differently with those who are of “the inner circle”.
Last week, we read these words in the opening sentence: “Adonai called to Moshé… Speak to the people of Isra’el; say to them….” The words shared with Moshé are gentle and, while instructive, they are still patient and humble in nature – ‘Speak’ to the people, ‘say’ to them. These are tender words, expressing tender thoughts.
Now look at the opening sentence of this week’s Parsha: “Adonai called to Moshé… Give this order to Aharon and his sons: This is the law for the Olah (Burnt Offering)…” The SEASC expresses it even more forcefully: “Command Aharon and his sons:….” it reads.
A long time ago, in a land far, far away – we invited some friends to our home for a visit. As part of the festivities, we served up some wine. The male friend and I used some antique wine chalices and we retired, following the dinner, to the living room, where we eventually finished off our drinks and sat watching some [probably inane] programme on TV. At one point, my friend shifted his position, knocking over his chalice, which broke into several pieces on the floor. Hearing the sound of broken glass, Joan came ‘a-runnin’’, all the while thinking it was me that broke the wine-glass. She felt it was important to remind me that they were priceless antiques, couldn’t be replaced, and thoroughly chastised my carelessness. Finally, my friend spoke up, confessing that it was actually him that had broken the item, for which he summarily apologized. To this, Joan simply stated “Oh that’s alright, it was just an old glass anyway.”
Sometimes we human beings exhibit strange behaviour, but some of the strangest is the difference between how we treat others ‘outside’ the family compared with those ‘inside’ the family – as if there were two sets of standards. We generally speak differently, (read: “more frankly”) to ‘our own’ than we dare to speak to friends or strangers. We use different language, different body postures, different tones of voice with outsiders. Perhaps it is because we are more familiar with relatives than with non-relatives; or perhaps it is because we feel we have the ‘right’ to speak plainly with those who are close.
Just as we do, Elohim also has family members and ‘non-family’ members, and just like we have ‘favourites’, so it would seem does Adonai. All his closest family have been descended from the man Ya’acov [later called Isra’el], [and even more latterly, those who have been ‘adopted’ into the family (or commonwealth) of Isra’el through faith and confession]. Within that family grouping are the descendants of the third son of Isra’el, “Levi”. The Levites hold a place in God’s heart, as it were, that none other of the Isra’elites can hold. Because of their faithful obedience to Him, Elohim has given them the on-going [eternal] privilege of being the Cohenim in the service of the Tabernacle and the Temple. But I caution to add here, that this may not be a position to covet, for Elohim holds the Levites to a very strong moral, theological and liturgical code… He expects much more of the Levites, than those descendents of the other eleven tribes.
A cursory reading of the first couple of chapters from this week’s Parsha could convince the average reader that it is simply repetition. A more careful study of the passage, however, shows some appreciable differences. The first thing to come clear is that in the instructions found in last week’s Parsha (V’Yikra), Elohim is speaking to the ‘general public’ but in this week’s portion He is giving instruction to only the children of Levi, and in particular, the Cohenim. And the language used, as well as the expectations God has for these ‘men of God’ bear out my point about approaching and speaking differently with those who are of “the inner circle”.
Last week, we read these words in the opening sentence: “Adonai called to Moshé… Speak to the people of Isra’el; say to them….” The words shared with Moshé are gentle and, while instructive, they are still patient and humble in nature – ‘Speak’ to the people, ‘say’ to them. These are tender words, expressing tender thoughts.
Now look at the opening sentence of this week’s Parsha: “Adonai called to Moshé… Give this order to Aharon and his sons: This is the law for the Olah (Burnt Offering)…” The SEASC expresses it even more forcefully: “Command Aharon and his sons:….” it reads.
The comparison continues into the following sentences – in V’Yikra, Elohim explains through Moshé, to the B'nei Yisra'el, “When a man among you brings an offering….” One gets the feeling that the mood is almost passive, certain easy going. On the other hand, in Tzav, the opening continues (again) forcefully: “The Cohen shall don his tunic,… shall don his breeches,… shall separate the ash…” Here, we see the word ‘shall’ used with assertiveness at the very least. Elohim is saying ‘You shall DO these things, it is the Law. There is no recourse for dialogue and debate – these are the things expected of you, no matter what comes along.
With the Levites, Adonai has a higher set of expectations. By the same token, I believe that Adonai has a higher set of expectations for all of us, Levite or not, who are part of the family of God as opposed to those who are not [yet] part of the ‘family’. Our lives are meant to reflect the holiness of our calling. We are meant to behave properly in the world setting – we are, after-all, ambassadors for the Kingdom of God. It’s true that there is an even higher expectation of those in the Priestly order, and that’s OK, but so is it true of all those who are ‘next to God’. Look to the Emissary [Apostle] Jochanan. He is described as leaning against the chest of Messiah at the Last Seder. I believe that expression indicates that the relationship between Rabbi and Talmid was a close one. John was privileged to be so close, but in the end, more would be expected of him, as well. This superlative closeness to God empowers Adonai to speak to us more clearly, more bluntly, to treat us differently than He might treat those in the outer rings of his presence. We should expect this, and we should expect different ‘language’ in His dealing with us.
One area of expectations to which the Cohenim were called was to be vigilant. The passage speaks of the flame of the Altar – it was never to be extinguished. In the approximately 116 years that the Mishkan was in use, the flames remained alight. [NOTE: the Tabernacle was in use for 39 years in the wilderness, 14 years in Gilgal; 13 in Nob and 50 years in Gibeon.. (SEASC 570)] Verse 5 reads: “The fire on the Altar shall remain burning on it. It shall not be extinguished; and the Cohen shall kindle wood upon it every morning; … A permanent fire shall remain aflame on the Altar; it shall not be extinguished.”
With the Levites, Adonai has a higher set of expectations. By the same token, I believe that Adonai has a higher set of expectations for all of us, Levite or not, who are part of the family of God as opposed to those who are not [yet] part of the ‘family’. Our lives are meant to reflect the holiness of our calling. We are meant to behave properly in the world setting – we are, after-all, ambassadors for the Kingdom of God. It’s true that there is an even higher expectation of those in the Priestly order, and that’s OK, but so is it true of all those who are ‘next to God’. Look to the Emissary [Apostle] Jochanan. He is described as leaning against the chest of Messiah at the Last Seder. I believe that expression indicates that the relationship between Rabbi and Talmid was a close one. John was privileged to be so close, but in the end, more would be expected of him, as well. This superlative closeness to God empowers Adonai to speak to us more clearly, more bluntly, to treat us differently than He might treat those in the outer rings of his presence. We should expect this, and we should expect different ‘language’ in His dealing with us.
One area of expectations to which the Cohenim were called was to be vigilant. The passage speaks of the flame of the Altar – it was never to be extinguished. In the approximately 116 years that the Mishkan was in use, the flames remained alight. [NOTE: the Tabernacle was in use for 39 years in the wilderness, 14 years in Gilgal; 13 in Nob and 50 years in Gibeon.. (SEASC 570)] Verse 5 reads: “The fire on the Altar shall remain burning on it. It shall not be extinguished; and the Cohen shall kindle wood upon it every morning; … A permanent fire shall remain aflame on the Altar; it shall not be extinguished.”
I am reminded of two things as I read these words – the first is my limited familiarity with “Eternal Flames”. There are probably several around the world, but I know of the Centennial Flame in front of the Parliament buildings in Ottawa – our capital city. It was first lit in January 1967, to mark / celebrate the 100th anniversary of Canada becoming an independent nation (achieved, by the way, without one shot being fired in warfare). Technically, it is not an Eternal Flame, because it has been extinguished at various times through out the ensuing 48 years, but one ‘knows’ it has an eternal nature to it. The other is the Eternal Flame at JFK’s gravesite in Arlington Cemetery. It does qualify as eternal since, even during maintenance, the flame is transferred to a torch and later returned. The flame was lit at the conclusion of Kennedy’s funeral service, and later transferred to the ‘eternal’ site following its design and construction.
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This brings to mind two things as I read these words – the first is my limited familiarity with “Eternal Flames”. There are probably several around the world, but I know of the Centennial Flame in front of the Parliament buildings in Ottawa – our capital city.
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It was first lit in January 1967, to mark / celebrate the 100th anniversary of Canada becoming an independent nation (achieved, by the way, without one shot being fired in warfare). Technically, it is not an Eternal Flame, because it has been extinguished at various times through out the ensuing 48 years, but one ‘knows’ it has an eternal nature to it. The other is the Eternal Flame at JFK’s gravesite in Arlington Cemetery. It does qualify as eternal since, even during maintenance, the flame is transferred to a torch and later returned. The flame was lit at the conclusion of Kennedy’s funeral service, and later transferred to the ‘eternal’ site following its design and construction.
Those who have fireplaces or woodstoves in their homes will know the necessity of taking out the ashes from the fire-pit. There are certain parts of a fire which simply will not burn off, and so one is left with certain waste elements. Elohim, in His Divine Wisdom, has even prepared His Cohenim for dealing with the ‘trash’, as it were. Returning to verse 3, of chapter 6, we see that the Cohen is to “separate the ash of what the fire consumed”. The sages teach that these are the ashes removed first. This is to be the first action of the Cohen each morning. These ashes were taken from the centre of the fire area and would have been in contact with the drippings of the sacrificed flesh or produce of the previous day’s offerings. These ashes are placed to the side of the Altar. The careful treatment of the ‘holy’ ashes, and their proximity to the Altar makes a statement that ‘just as we did yesterday, we will continue today to offer up our sacrifices to the honour of Elohim’.
The remainder of the ashes from the Altar are also treated with honour however. They are gathered up by the Cohen assigned to the task for the day, who has once again changed his garments. The ashes are removed to a place outside the encampment. There are two aspects to this simple task which impress themselves on my mind. The first is a result of something we learn in verse 11 – or at least it is an extrapolation of this teaching. “Every male of the children of Aharon shall eat it, an eternal portion for your generations, from the fire-offerings of HaShem; whatever touches them shall become holy.” From this, we are taught that whatever is touched by that which is offered up to God on the Altar, that item, or person, becomes ‘made’ holy [at least for a time]. The second is the way the ashes are dealt with because of their holiness.
Notice that the ashes are taken not just “outside the camp” but to a place which is itself holy or pure. We tend to throw our ashes on a walkway or a driveway so as to improve traction. Recently, I made a trip to the local dump and discovered that they have a place there set aside for ashes, though I doubt that it was a pure place or a blessed place. The ashes from the Altar however are taken and disposed of in a ‘pure’ place reserved for them. It wasn’t near the camp dump, nor did they cast them on the waters of a nearby stream, nor did they scatter them recklessly upon the desert trade routes. Because the ashes are considered holy in and of themselves, because of their proximity to the offering, they gain a ‘special’ place.
I wonder if we have such respect for the ‘holy’ things of our lives. We treasure antiques and family heirlooms such as Royal Doulton figurines or old glass chalices, but what about that which is holy in our lives? Take for instance the cup and plate in / on which the wine and bread are placed upon the Table [or Altar] during communion. Do we consider that, time after time, these vessels have been in contact with that which is blessed by the Presence and Spirit of God? Furthermore, if we are created in the image of Elohim, how do we respect that image, for instance. If those around us also represent the image of Elohim, what about our treatment of them? Are these items – these holy vessels, and holy images just fireplace ashes, or do we consider that they have been “in the presence” of the holy things of life?
The remainder of the ashes from the Altar are also treated with honour however. They are gathered up by the Cohen assigned to the task for the day, who has once again changed his garments. The ashes are removed to a place outside the encampment. There are two aspects to this simple task which impress themselves on my mind. The first is a result of something we learn in verse 11 – or at least it is an extrapolation of this teaching. “Every male of the children of Aharon shall eat it, an eternal portion for your generations, from the fire-offerings of HaShem; whatever touches them shall become holy.” From this, we are taught that whatever is touched by that which is offered up to God on the Altar, that item, or person, becomes ‘made’ holy [at least for a time]. The second is the way the ashes are dealt with because of their holiness.
Notice that the ashes are taken not just “outside the camp” but to a place which is itself holy or pure. We tend to throw our ashes on a walkway or a driveway so as to improve traction. Recently, I made a trip to the local dump and discovered that they have a place there set aside for ashes, though I doubt that it was a pure place or a blessed place. The ashes from the Altar however are taken and disposed of in a ‘pure’ place reserved for them. It wasn’t near the camp dump, nor did they cast them on the waters of a nearby stream, nor did they scatter them recklessly upon the desert trade routes. Because the ashes are considered holy in and of themselves, because of their proximity to the offering, they gain a ‘special’ place.
I wonder if we have such respect for the ‘holy’ things of our lives. We treasure antiques and family heirlooms such as Royal Doulton figurines or old glass chalices, but what about that which is holy in our lives? Take for instance the cup and plate in / on which the wine and bread are placed upon the Table [or Altar] during communion. Do we consider that, time after time, these vessels have been in contact with that which is blessed by the Presence and Spirit of God? Furthermore, if we are created in the image of Elohim, how do we respect that image, for instance. If those around us also represent the image of Elohim, what about our treatment of them? Are these items – these holy vessels, and holy images just fireplace ashes, or do we consider that they have been “in the presence” of the holy things of life?
The second aspect of taking out the ashes that makes an impression is that, even when dealing with the ashes, the Cohen wore priestly garments. Only two of these garments are mentioned in this passage, but the Talmud teaches that the Cohen must wear all four of his specially made garments. The sages point out that they may have been older priestly garments, previously used in the regular Altar service. Personally, I hold more closely to the Scripture account – not that I can prove it, nor do I have a special communiqué from ‘above’, but I can picture what is happening in accord to the direct writing of Moshé here. The Tunic and Breeches are the basic items of the priestly garment. I believe the Cohen would ‘don’ these items of clothing, separate out the holy ashes from the centre of the fire-pit in the Altar, giving special honour to these ‘central’ ashes. Then he would change into other priestly garments which, though still holy and sanctified as they were, were also from previous times of Altar service. In this attire, he would gather out the remaining ashes and take them outside the camp or city. The reason for such changes of clothing is summed up in the words of Rashi and Sifra: “It is unseemly to wear the same clothing in the kitchen that one would wear when pouring wine for his master.” I am reminded of dinners at home, when I was younger – my mother’s last move before joining us at the table was to remove her apron. The point here is that while we may see the removal of the ashes as a dirty job that simply has to be done, the Cohenim saw it as part of the holy aspect of offering worship to God.
Here’s a second application from the modern world. We have just initiated a new manner of cleaning our church building – the worship area, as well as the ‘family room’ where we socialize and study God’s Word, the Sunday School room and the kitchen and bathrooms. Instead of seeing it as just a task to be done – perhaps as quickly as possible – among the other jobs of the day – the cleaning team respects the privilege of working in God’s house, seeing it as a ministry to the rest of the worshippers. The cleaning team begins with a time of prayer – thanksgiving, and worship first, then move smoothly and quietly into their mission of cleaning. I believe this approach honours God first, and continues the sanctity celebrated by the Cohenim in the Tabernacle and Temple of ancient times.
Extrapolating from this lesson of dressing with respect for the lowly ashes of the Altar, I can see a further lesson. When we come before God, we should be doing so with respect. Just as Mother doffed her apron, out of respect for the family meal, and just as the Cohenim wore special garments for the various aspects of their priestly service, (even the removal of ashes) I believe it behooves us, as children of God, to wear our best, set apart clothing to come into His presence – whether in synagogue or in the church building. At the very least, our clothes should be clean, neat and tidy, and suitable to meet the Lord. I have not always felt this way of course, but I had a dialogue with a young seminary student a few years back which caught me up short. She asked how I would dress if I had received an invitation to the Queen’s special Tea Party in the garden at Buckingham Palace. Obviously I had to say I would dress ‘up’ for the occasion.
Over the last few decades we have all been subjected to the concept of relaxing our dress codes. I remember when, perhaps in an effort to come across as ‘less stuffy’, the banks instituted ‘dress-down’ Fridays. Similarly, churches in the areas around ski resorts initiated casual ‘come-as-you-are services’ for the skiers, and so on. By the present day, however, we have taken this so far, that church dress is no longer respectful of our purpose or calling. Torn jeans, sloppy shirts, dishevelled hair, seem to be the norm. While I don’t agree, nor even suggest, that a person dressed forlornly should ever be excluded from worship, nor can unrealistic expectations (or dress code rules) ever over-rule the person him or her self who is seeking God, those of us who are ‘regulars’ in our houses of worship can set the tone for proper, respectful clothing. After all, if I would dress up to have Tea with the Queen, should I not at least do so to meet the King of All Kings?
As my final thought on this segment of the Parsha Tzav let me turn to the Midrash which speaks about the offering of the worshipper. Speaking of Verse 1, we read about the ‘olah’, the burnt or elevation offering. “On this verse, the Midrash comments that if a person repents, it is regarded as if he had gone up to Yerushalayim, rebuilt the Temple and the Altar, and brought on it all the offerings of the Torah. (V’Yikra Rabbah 7:2) In commenting on this passage, the Sages have pointed out that the Cohenim are to be ‘zealous’ in their service regarding the elevation offering throughout all generations, adding however, that: “there are no offerings when there is no Temple”. Today, with the Temple gone and the use of sacrifices outmoded by the action of our Messiah Y’shua, the Rabbis continue to look to Mikhah / Micah 6:8 for guidance on what to do to serve God in the absence of the Temple and Temple sacrifice – and by the way I concur with this statement as a good foundation – In response to the seeker’s question “With what shall I come before Adonai to bow down before God on High (El Elyon)”, the Spirit replies through Mikhah: “Human Being, You have already been told what is good, what Adonai demands of you – no more than to act justly, love grace, and walk in purity (‘humbly’) with Your God.”
Here’s a second application from the modern world. We have just initiated a new manner of cleaning our church building – the worship area, as well as the ‘family room’ where we socialize and study God’s Word, the Sunday School room and the kitchen and bathrooms. Instead of seeing it as just a task to be done – perhaps as quickly as possible – among the other jobs of the day – the cleaning team respects the privilege of working in God’s house, seeing it as a ministry to the rest of the worshippers. The cleaning team begins with a time of prayer – thanksgiving, and worship first, then move smoothly and quietly into their mission of cleaning. I believe this approach honours God first, and continues the sanctity celebrated by the Cohenim in the Tabernacle and Temple of ancient times.
Extrapolating from this lesson of dressing with respect for the lowly ashes of the Altar, I can see a further lesson. When we come before God, we should be doing so with respect. Just as Mother doffed her apron, out of respect for the family meal, and just as the Cohenim wore special garments for the various aspects of their priestly service, (even the removal of ashes) I believe it behooves us, as children of God, to wear our best, set apart clothing to come into His presence – whether in synagogue or in the church building. At the very least, our clothes should be clean, neat and tidy, and suitable to meet the Lord. I have not always felt this way of course, but I had a dialogue with a young seminary student a few years back which caught me up short. She asked how I would dress if I had received an invitation to the Queen’s special Tea Party in the garden at Buckingham Palace. Obviously I had to say I would dress ‘up’ for the occasion.
Over the last few decades we have all been subjected to the concept of relaxing our dress codes. I remember when, perhaps in an effort to come across as ‘less stuffy’, the banks instituted ‘dress-down’ Fridays. Similarly, churches in the areas around ski resorts initiated casual ‘come-as-you-are services’ for the skiers, and so on. By the present day, however, we have taken this so far, that church dress is no longer respectful of our purpose or calling. Torn jeans, sloppy shirts, dishevelled hair, seem to be the norm. While I don’t agree, nor even suggest, that a person dressed forlornly should ever be excluded from worship, nor can unrealistic expectations (or dress code rules) ever over-rule the person him or her self who is seeking God, those of us who are ‘regulars’ in our houses of worship can set the tone for proper, respectful clothing. After all, if I would dress up to have Tea with the Queen, should I not at least do so to meet the King of All Kings?
As my final thought on this segment of the Parsha Tzav let me turn to the Midrash which speaks about the offering of the worshipper. Speaking of Verse 1, we read about the ‘olah’, the burnt or elevation offering. “On this verse, the Midrash comments that if a person repents, it is regarded as if he had gone up to Yerushalayim, rebuilt the Temple and the Altar, and brought on it all the offerings of the Torah. (V’Yikra Rabbah 7:2) In commenting on this passage, the Sages have pointed out that the Cohenim are to be ‘zealous’ in their service regarding the elevation offering throughout all generations, adding however, that: “there are no offerings when there is no Temple”. Today, with the Temple gone and the use of sacrifices outmoded by the action of our Messiah Y’shua, the Rabbis continue to look to Mikhah / Micah 6:8 for guidance on what to do to serve God in the absence of the Temple and Temple sacrifice – and by the way I concur with this statement as a good foundation – In response to the seeker’s question “With what shall I come before Adonai to bow down before God on High (El Elyon)”, the Spirit replies through Mikhah: “Human Being, You have already been told what is good, what Adonai demands of you – no more than to act justly, love grace, and walk in purity (‘humbly’) with Your God.”
To this thinking (less of course the comment about Y’shua), the sages say that “Every Jew should be a human Temple. If he is holy, his personal Temple is holy. If he sins” they add, “he contaminates it.” This is very true. While I would hasten to comment that we are warned to “not forsake our own congregational meetings” (Heb 10:25), we are the Temple of the Holy Spirit of God, and as such together with The true corner stone and other believers, become the means by which Adonai Elohim can reach the world.
As you read on further in the parsha for this week – it goes to chapter 8, verse 36 – read carefully all the aspects of the sacrifices that are to be offered up in the Tabernacle, and see how we, as Tabernacles of the Holy Spirit might be involved in offering up parts of our lives – our labours, our loves, our being – to be “living sacrifices” unto God. Understanding the concept of sacrifice can help us comprehend all sacrifices made to God’s glory. You might want to spend some time studying the Thanksgiving / Peace offering for instance, as it is the only one which will be called for and continued after Messiah returns and the Kingdom of Heaven is fully initiated. Let me ask you this, as you go about your daily life…. If this is the only sacrifice to continue eternally – what does it say about the time and effort we place on prayers of thanksgiving and peace in our day to day lives?
Shavua Tov!! - Have a Great Week!!
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As you read on further in the parsha for this week – it goes to chapter 8, verse 36 – read carefully all the aspects of the sacrifices that are to be offered up in the Tabernacle, and see how we, as Tabernacles of the Holy Spirit might be involved in offering up parts of our lives – our labours, our loves, our being – to be “living sacrifices” unto God. Understanding the concept of sacrifice can help us comprehend all sacrifices made to God’s glory. You might want to spend some time studying the Thanksgiving / Peace offering for instance, as it is the only one which will be called for and continued after Messiah returns and the Kingdom of Heaven is fully initiated. Let me ask you this, as you go about your daily life…. If this is the only sacrifice to continue eternally – what does it say about the time and effort we place on prayers of thanksgiving and peace in our day to day lives?
Shavua Tov!! - Have a Great Week!!
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Note: This approaching Friday Evening (April 3) marks Erev Pesach. Joan and I and a few friends will be celebrating Pesach together. For those of our readers following suit, Chag Pesach Sameach. For our Christian Readers, May you have a blessed Holy Week, and a powerful celebration of the Resurrection of Meshiach Y’shua. (There will be no reflections prepared during the seven days of Pesach, but please join us again to examine Parsha Shemini shortly after the 18th of April.)
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END NOTES:
In Judaism, the sanctuary lamp is known by its Hebrew name, ner tamid (Hebrew: נֵר תָּמִיד), which is usually translated as "eternal flame" or "eternal light". Hanging or standing in front of the ark in every Jewish synagogue, it is meant to represent the menorah of the Temple in Jerusalem as well as the continuously burning fire on the altar of burnt offerings in front of the Temple. It also symbolizes God's eternal presence and is therefore never extinguished. It is also intended to draw parallels between God and fire, or light, which is emphasized throughout the book of Exodus in the Torah. Additionally, it is often used to symbolize the light released from the shards of the receptacles that God used to create light and goodness.
These lights are never allowed to dim or go out, and in the case of electric problems, alternative emergency energy sources are used to prevent it from diminishing.
http://en.wikipedia.org/wiki/Sanctuary_lamp
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In Judaism, the sanctuary lamp is known by its Hebrew name, ner tamid (Hebrew: נֵר תָּמִיד), which is usually translated as "eternal flame" or "eternal light". Hanging or standing in front of the ark in every Jewish synagogue, it is meant to represent the menorah of the Temple in Jerusalem as well as the continuously burning fire on the altar of burnt offerings in front of the Temple. It also symbolizes God's eternal presence and is therefore never extinguished. It is also intended to draw parallels between God and fire, or light, which is emphasized throughout the book of Exodus in the Torah. Additionally, it is often used to symbolize the light released from the shards of the receptacles that God used to create light and goodness.
These lights are never allowed to dim or go out, and in the case of electric problems, alternative emergency energy sources are used to prevent it from diminishing.
http://en.wikipedia.org/wiki/Sanctuary_lamp
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Acknowledgements – A General List
For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
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
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
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For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
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
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
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