Parsha # 36: “B’H’Alotkha” / (When You Set Up)
(B’Midbar / Numbers *8:1 through 12:16*)
Edition: 15f06
“The Journey Begins”
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
In Parsha 16, “B’Shallach” I spoke of a motorcycle trip to the West Coast which Joan and I made, along with my sister and brother-in-Law, in 1980. I was alluding there to the concept of “journeying” to introduce the beginning of the Exodus from Egypt as Moshé and the Hebrew people made their way to Mount Sinai. For that journey, there was not too much preparation, except of course for the collection of gold and silver items from their Egyptian neighbours, and the special meal which the people ate on the evening before setting out.
Today, I am recalling a second journey which the four of us made the following summer to the East Coast. This was a momentous trip as well, but in some ways a little more relaxed. We were slightly more accustomed to travelling by ‘bike’, and knew what to expect in most situations. However, what I recall about this trip, and the first one as well, most vividly – was the appearance of our living room floor before we embarked. Before the first trip we spent days gathering up clothes, and gear, and a myriad of other things to take along with us. For the second trip, we tried to be a little wiser, trimming our “needs” as much as possible. All the same, we still spent a long time gathering our materials, gleaning extras, squeezing in only what we felt was necessary. Strangely enough, most of our vacations have started out this way… Planning, gathering, gleaning, packing, (and re-packing). Sometimes it felt as if it wasn’t really worth all the hassle. (Of course, it always was – in the end).
Parsha 36, better known as B’H’Alotkha (“When you set up”) is the sidrah (a synonym for Parsha) in which we witness the first “setting out” of the Hebrew encampment from the base of Mount Sinai on their journey to the Promised Land. Before the people get to leave for their next encampment however, there are some last minute things to cover. [Isn’t there always!?]
In Parsha 16, “B’Shallach” I spoke of a motorcycle trip to the West Coast which Joan and I made, along with my sister and brother-in-Law, in 1980. I was alluding there to the concept of “journeying” to introduce the beginning of the Exodus from Egypt as Moshé and the Hebrew people made their way to Mount Sinai. For that journey, there was not too much preparation, except of course for the collection of gold and silver items from their Egyptian neighbours, and the special meal which the people ate on the evening before setting out.
Today, I am recalling a second journey which the four of us made the following summer to the East Coast. This was a momentous trip as well, but in some ways a little more relaxed. We were slightly more accustomed to travelling by ‘bike’, and knew what to expect in most situations. However, what I recall about this trip, and the first one as well, most vividly – was the appearance of our living room floor before we embarked. Before the first trip we spent days gathering up clothes, and gear, and a myriad of other things to take along with us. For the second trip, we tried to be a little wiser, trimming our “needs” as much as possible. All the same, we still spent a long time gathering our materials, gleaning extras, squeezing in only what we felt was necessary. Strangely enough, most of our vacations have started out this way… Planning, gathering, gleaning, packing, (and re-packing). Sometimes it felt as if it wasn’t really worth all the hassle. (Of course, it always was – in the end).
Parsha 36, better known as B’H’Alotkha (“When you set up”) is the sidrah (a synonym for Parsha) in which we witness the first “setting out” of the Hebrew encampment from the base of Mount Sinai on their journey to the Promised Land. Before the people get to leave for their next encampment however, there are some last minute things to cover. [Isn’t there always!?]
Just to try and grasp the bigger picture, let’s take an overview of the Parsha, before we get into a lot of details. In Chapter 8, the first thing we encounter is a few finer details about setting up and lighting the Menorah in the Tabernacle. [NOTE: By the way, can you tell the difference between a Menorah as it was created for the Tabernacle and the candle-stand which we see so often during Chanukah?
It’s simple, the Menorah has a total of seven lights, all of which are lit for the service in the Tabernacle, Temple or Synagogue / Shul.
It’s simple, the Menorah has a total of seven lights, all of which are lit for the service in the Tabernacle, Temple or Synagogue / Shul.
On the other hand, the Chanukiah, (Chanukah Menorah) has eight lights (standing for the eight days of the Festival) plus one Shamesh, or “servant”, light (making nine lights altogether). During Chanukah, one candle is lit for each day of the Festival using the Shamesh. So – the key to the difference lies in the number of lights.]
Continuing on, the remainder of Chapter 8 deals with the induction of the L’vi’im into their various forms of service in the Tabernacle. [I will return to this segment of the Parsha below].
Chapter nine tells us that the people were commanded to keep the Pesach in the first annual commemoration of the night on which the Exodus began, (14 Nisan). We are also told that there were some who, because of contact with a dead body, were contaminated and could not take part in the festival’s celebration. For them, Moshé gave them a follow-up date – a Pesach Sheni, or second Pesach - since it was an obligatory festival. They were allowed to have their ‘own’ remembrance on the fourteenth day of the second month. Because Moshé had consulted God for a wise decision in this manner, God set a precedent for this process, and that precedent remains available right up to the present day. However, if someone were to miss the Pesach without a good excuse, Elohim declared those persons should be “cut off from their people”, a phrase which usually infers death – though could simply mean (and I’m surmising here) being shunned by their families and friends. The other interesting note is that God declares in this passage, that if a foreigner (Goyim or “Gentile”) is sojourning with a member family of the tribes, they are to be fully included in the festival celebration – a joy in which Joan and I have been privileged to take part many times.
The chapter then moves on to describe the pillar of cloud and fire which hovered over the Tabernacle from the day it was first erected and sanctified. We also read some of the directions for the process of moving the encampment.
As Chapter ten opens, we read about the commandment to have some special silver trumpets created. This would have been the work of some of the silver-smiths. The purpose of the Trumpets was to inform the people that it was time to move, and to ‘call out’ the “For’d - Ho!” of the nation. The Silver trumpets, (which should not be compared with, or confused with the Shofarot) will eventually be used in worship in the Temple of Yerushalayim – and may have been used in the Tabernacle as well. They will also have, we read here, a variety of other “calling” purposes.
Continuing on, the remainder of Chapter 8 deals with the induction of the L’vi’im into their various forms of service in the Tabernacle. [I will return to this segment of the Parsha below].
Chapter nine tells us that the people were commanded to keep the Pesach in the first annual commemoration of the night on which the Exodus began, (14 Nisan). We are also told that there were some who, because of contact with a dead body, were contaminated and could not take part in the festival’s celebration. For them, Moshé gave them a follow-up date – a Pesach Sheni, or second Pesach - since it was an obligatory festival. They were allowed to have their ‘own’ remembrance on the fourteenth day of the second month. Because Moshé had consulted God for a wise decision in this manner, God set a precedent for this process, and that precedent remains available right up to the present day. However, if someone were to miss the Pesach without a good excuse, Elohim declared those persons should be “cut off from their people”, a phrase which usually infers death – though could simply mean (and I’m surmising here) being shunned by their families and friends. The other interesting note is that God declares in this passage, that if a foreigner (Goyim or “Gentile”) is sojourning with a member family of the tribes, they are to be fully included in the festival celebration – a joy in which Joan and I have been privileged to take part many times.
The chapter then moves on to describe the pillar of cloud and fire which hovered over the Tabernacle from the day it was first erected and sanctified. We also read some of the directions for the process of moving the encampment.
As Chapter ten opens, we read about the commandment to have some special silver trumpets created. This would have been the work of some of the silver-smiths. The purpose of the Trumpets was to inform the people that it was time to move, and to ‘call out’ the “For’d - Ho!” of the nation. The Silver trumpets, (which should not be compared with, or confused with the Shofarot) will eventually be used in worship in the Temple of Yerushalayim – and may have been used in the Tabernacle as well. They will also have, we read here, a variety of other “calling” purposes.
It is in Chapter 10 that we read about the first move of the encampment. The cloud lifted on the twentieth day of the second month of the second year after the departure from Egypt, just five days after those who had been contaminated observed “Pesach Sheni”. The order of departure is given, the silver trumpets are blown, and the three first tribes of Yehudah, Yissakhar and Z’vulun begin the move. [NOTE: the observant reader will notice that, anytime you want to remember which tribes begin the move, at least by the their Hebrew names, just think of the airport code for Toronto (YYZ)]
Next the Tabernacle is struck, and packed up and the Gershonites and the M’rari leave carrying the Tabernacle materials and furnishings. This means that these items are protected by the three tribes in front of them as well as those that come up behind. Following them, the tribes of Re’uven, Shim’on and Gad depart. By now, the Cohenim have packed up the Holy Furnishings of the Holy Place and the Holy of Holies, and the K’hat tribe go on their way with the Ark and the precious items they carry. They are followed by the tribes of Efrayim, M’nasheh and Binyamin and finally those of Dan, Asher and Naftali form the read guard – The last three names give you the name of the leader of this group: “DAN”. Notice that both the Tabernacle, and the furnishings are separated from each other, but also have a forward guard and a rear guard to keep them from any marauding nomadic people.
Next the Tabernacle is struck, and packed up and the Gershonites and the M’rari leave carrying the Tabernacle materials and furnishings. This means that these items are protected by the three tribes in front of them as well as those that come up behind. Following them, the tribes of Re’uven, Shim’on and Gad depart. By now, the Cohenim have packed up the Holy Furnishings of the Holy Place and the Holy of Holies, and the K’hat tribe go on their way with the Ark and the precious items they carry. They are followed by the tribes of Efrayim, M’nasheh and Binyamin and finally those of Dan, Asher and Naftali form the read guard – The last three names give you the name of the leader of this group: “DAN”. Notice that both the Tabernacle, and the furnishings are separated from each other, but also have a forward guard and a rear guard to keep them from any marauding nomadic people.
Two things strike me about this move. First, beginning in verse 29, we note that Moshé invites his Father-in-Law Yitro (here called Hovav or Hobab) to join B'nei Yisra'el as they head off for their new homeland. [See End Notes #1 below.] We have here what I (siding with Rashi and Sforno) believe is a repetition (in the telling, that is) of an earlier event. [I refer to Exodus 18:27] There is no certain understanding about what followed. Some say that Yitro left the camp, returned to Midian and converted his family to Judaism, remaining there while his sons came north and joined the Hebrew people at some point, inheriting some 250 000 square cubits of fertile land near Yericho for their inheritance. Ramban, and others, however, indicate that it was Yitro who brought his whole family north, and that he and his family inherited the land together.
The Second is that, even though 10:21 clearly places the Ark and the holies in the care of the K’hat between the third and fifth group, we read in 10:33 that the Ark was leading the way for the whole nation. Also in 10:21 there is an indication that the K’hat assist in setting up the Tabernacle at the new location ahead of the 12 tribes arrival. The commentary suggests that the K’hat would have held their place in the column of travellers, arriving at the new camp just as the Gershonites and M’rari completed the construction of the Tabernacle. From this, I deduce that the comment about the Ark leading the tribes is figurative, for it was actually the Pillar of Cloud and Fire which led the way.
Incidentally, with reference back to Parsha B’Midbar, Paragraph 14, in which I mentioned that the encampment may easily have resembled a Cross due to the numbers and placement of the Tribes, the SEASC commentary on 10:25 claims that the encampment would have been diamond shaped. There is no way of knowing, based on Biblical evidence, and certainly the Jewish sages and scholars would hesitate to describe anything as “The shape of a cross”, but – knowing the desire of Elohim to provide prophetic clues and signs whenever possible – I will leave the decision to you.
Without going into great detail, [we’ll save that for another time] Chapters 11 and 12, up to the end of the Parsha segment, illustrate why what should have been a journey all the way to the Holy Land in just three days, did not work out as it should have. To put it bluntly, the pressures of travel took their toll, and the people (in the first of a series of three) began to complain about the conditions. I suspect it was not unlike taking a journey with your children in the back seat of the car shouting out over and over…. “Are we there yet?”
I now would like to return, as I promised I would, to the verses relating to the inauguration (sanctification and induction) of the L’vi’im to their service in the Tabernacle. The L’vi’im were meant to fulfil special roles within the services connected with the tabernacle. One of these we have already noted – the dismantling, carrying and re-constructing of the Tabernacle, packing and carrying the regular furnishings, and transporting the holy furnishings (The Ark, Menorah, and so on after each items was prepared by the Cohenim) whenever the new nation moved from location to location. This was hard labour, but it was to be born with joy as the men knew they were serving the living God. Many of the L’vi’im were also called to provide music for the services held in the Tabernacle and later the Temple. But the most important role they filled was to be the substitute for the first born of Israel. It was an ongoing role, and – according to the commentators in the SEASC (pg 775) it seems to be their primary role. They were, in fact raised to “their new status” by their ancestral lineage, and by the service performed marking their consecration when the new Tabernacle was first erected.
In a similar fashion to the consecration of the Cohen Gadol and the Cohenim, God revealed how the service should proceed. The very first stage of the ritual was that, at the age of 25, the eligible male L’vi’im were “set apart”; that is they were separated from the rest of the Tribe of Levi. This is the sense of the word “take” in verse 6. In fact, the very act of sanctification is the process of ritually “setting apart” some thing or some person, from its / their cohorts. This is also the understanding of the act of “making something holy” through a ritual event. Those who have been taken, (through persuasion, as Rashi claims) are then purified. This was a three step process – first the person was ‘sprinkled’ with the Waters of Purification. The instructions for gathering and making these waters is located elsewhere in the Torah (B’Midbar 19:1ff). They involve “living waters” and the ashes of a “Red Heifer”. We are not told this – in Scripture at this point at least, nor in commentary – but I presume it would be the role of the Cohenim, or even the Cohen Gadol to apply this water to the candidates. Step two was to shave the entire body of the nominee. [We are not told if this was to be a permanent condition, but I don’t see how it could be, because those who are holy are commanded not to trim the edges of their beard. Based on this, it is my presumption that one’s body hair, and particularly one’s beard is allowed to grow back following their induction.]
Finally, the clothes of the L’vi’im were taken and immersed (washed??) in water. The subjects were then considered purified.
The Second is that, even though 10:21 clearly places the Ark and the holies in the care of the K’hat between the third and fifth group, we read in 10:33 that the Ark was leading the way for the whole nation. Also in 10:21 there is an indication that the K’hat assist in setting up the Tabernacle at the new location ahead of the 12 tribes arrival. The commentary suggests that the K’hat would have held their place in the column of travellers, arriving at the new camp just as the Gershonites and M’rari completed the construction of the Tabernacle. From this, I deduce that the comment about the Ark leading the tribes is figurative, for it was actually the Pillar of Cloud and Fire which led the way.
Incidentally, with reference back to Parsha B’Midbar, Paragraph 14, in which I mentioned that the encampment may easily have resembled a Cross due to the numbers and placement of the Tribes, the SEASC commentary on 10:25 claims that the encampment would have been diamond shaped. There is no way of knowing, based on Biblical evidence, and certainly the Jewish sages and scholars would hesitate to describe anything as “The shape of a cross”, but – knowing the desire of Elohim to provide prophetic clues and signs whenever possible – I will leave the decision to you.
Without going into great detail, [we’ll save that for another time] Chapters 11 and 12, up to the end of the Parsha segment, illustrate why what should have been a journey all the way to the Holy Land in just three days, did not work out as it should have. To put it bluntly, the pressures of travel took their toll, and the people (in the first of a series of three) began to complain about the conditions. I suspect it was not unlike taking a journey with your children in the back seat of the car shouting out over and over…. “Are we there yet?”
I now would like to return, as I promised I would, to the verses relating to the inauguration (sanctification and induction) of the L’vi’im to their service in the Tabernacle. The L’vi’im were meant to fulfil special roles within the services connected with the tabernacle. One of these we have already noted – the dismantling, carrying and re-constructing of the Tabernacle, packing and carrying the regular furnishings, and transporting the holy furnishings (The Ark, Menorah, and so on after each items was prepared by the Cohenim) whenever the new nation moved from location to location. This was hard labour, but it was to be born with joy as the men knew they were serving the living God. Many of the L’vi’im were also called to provide music for the services held in the Tabernacle and later the Temple. But the most important role they filled was to be the substitute for the first born of Israel. It was an ongoing role, and – according to the commentators in the SEASC (pg 775) it seems to be their primary role. They were, in fact raised to “their new status” by their ancestral lineage, and by the service performed marking their consecration when the new Tabernacle was first erected.
In a similar fashion to the consecration of the Cohen Gadol and the Cohenim, God revealed how the service should proceed. The very first stage of the ritual was that, at the age of 25, the eligible male L’vi’im were “set apart”; that is they were separated from the rest of the Tribe of Levi. This is the sense of the word “take” in verse 6. In fact, the very act of sanctification is the process of ritually “setting apart” some thing or some person, from its / their cohorts. This is also the understanding of the act of “making something holy” through a ritual event. Those who have been taken, (through persuasion, as Rashi claims) are then purified. This was a three step process – first the person was ‘sprinkled’ with the Waters of Purification. The instructions for gathering and making these waters is located elsewhere in the Torah (B’Midbar 19:1ff). They involve “living waters” and the ashes of a “Red Heifer”. We are not told this – in Scripture at this point at least, nor in commentary – but I presume it would be the role of the Cohenim, or even the Cohen Gadol to apply this water to the candidates. Step two was to shave the entire body of the nominee. [We are not told if this was to be a permanent condition, but I don’t see how it could be, because those who are holy are commanded not to trim the edges of their beard. Based on this, it is my presumption that one’s body hair, and particularly one’s beard is allowed to grow back following their induction.]
Finally, the clothes of the L’vi’im were taken and immersed (washed??) in water. The subjects were then considered purified.
Next came the time of Offering of the Sacrifices. The L’vi’im were basically entering into a covenant with God to perform their duties according to His instructions, so clearly a blood sacrifice was required to seal the agreement. Furthermore, the ritual of sacrifice provides ‘proof’ for the rest of the tribes that the men raised up to this honour have been properly placed into the office. There were two animal sacrifices – Both involving bulls which would, of course, meet the criteria for sacrifice – in a word, ‘perfect’. Once the animals were selected, and set aside, the L’vi’im being raised up were stood before the people of Isra’el who laid their hands upon them. Remember that there are 22 000 L’vi’im involved in this first ceremony, so they must have somehow been positioned throughout the encampment for this to happen. The concept here is not unlike what takes place on Yom Kippur when the Cohen places his hands on the head of the ‘scapegoat’ which is the sin-sacrifice of the people. Just as the goat is representing the people, the L’vi’im are also standing in for those amongst the nation who have sinned, generally everyone, but specifically it ties back to the Golden Calf event. These L’vi’im are being presented to Elohim in place of the nation so they [the people] will lay their sins on the heads of the candidates, thus transferring those sins over to them as a living sacrifice. That having been done, Aharon is instructed to wave the candidates before God thus making the people acceptable to God, then Moshé is instructed to wave the L’vi’im workers making them ‘acceptable’ to the service they will perform in and for the Tabernacle. [See End Note #2 below] Once this ritual is completed, then the candidates will ‘lean their hands on the first bull to ‘transfer their sins to it’, and the Elevation offering of that first bull, along with it’s ‘meal-offering’ is burned on the altar, followed by the sin-sacrifice of the second bull. From that point on, the ritually sanctified L’vi’im will serve in the Tabernacle.
We are told that these young men begin their service at age 25, serving first in the role of what we might call ‘apprentices’. Their tasks were to assist the Cohenim in the worship and the services within the Tabernacle – You will recall that these men were not eligible to ever become Cohenim themselves, as only the descendants of Aharon’s line could serve thus. After a five year apprenticeship, however, the men would be raised up to full-fledged positions within the ranks of service as recognized through their earlier work, continuing that service until age fifty.
Whenever I read this passage, and the related passage in Parsha Emor about the Cohenim, I am taken back to the late eighties (‘87 and ‘88 to be precise). Today, having studied so much more detail of the ordination ritual of the Cohenim and the L’vi’im, I see how our modern rituals and processes run so parallel to, and in some cases are still strongly rooted in, the Jewish history and the commands of Adonai, though we may describe them or analyze them differently.
We are told that these young men begin their service at age 25, serving first in the role of what we might call ‘apprentices’. Their tasks were to assist the Cohenim in the worship and the services within the Tabernacle – You will recall that these men were not eligible to ever become Cohenim themselves, as only the descendants of Aharon’s line could serve thus. After a five year apprenticeship, however, the men would be raised up to full-fledged positions within the ranks of service as recognized through their earlier work, continuing that service until age fifty.
Whenever I read this passage, and the related passage in Parsha Emor about the Cohenim, I am taken back to the late eighties (‘87 and ‘88 to be precise). Today, having studied so much more detail of the ordination ritual of the Cohenim and the L’vi’im, I see how our modern rituals and processes run so parallel to, and in some cases are still strongly rooted in, the Jewish history and the commands of Adonai, though we may describe them or analyze them differently.
After I responded (in 1984) to what I perceived to be a serious call from Elohim to enter into the priesthood, (being thus ‘set apart’) and after three years of expansive education at Wycliffe College, (U of T) in Toronto, (under the tutelage of some of the world’s best minds in Theology – like Harrison and Longnecker for example) and following several interviews and examinations of the call I had noted (by priests, bishops and lay persons within the body of Messiah), I was further ‘selected’ (‘taken’) to be a candidate for ordination. On May 17th, 1987, in the Cathedral Church of St. James, along with about a dozen other candidates, I was ordained to the Diaconate. Special vestments were worn - a black Cassock covered with a white surplus. We also had a specially designed stole which we wore – slung over the left shoulder and then under the opposite arm, crossing our back and chest on the diagonal. This was an ordination to serve within the church – not unlike that of the inauguration of the L’vi’im. We were set apart to serve God and His people, but not yet priests (Cohenim).
On the front of the invitations I sent out to family and friends, I wrote a part of the prayer of consecration: “Send down your Spirit upon this your servant Brian, whom we consecrate in your Name to the office and work of a deacon in the Church”. (BAS pg 657) The position of deacon in the Anglican church, is an ordained position.
As a deacon, which is literally a servant role, I could perform certain tasks amongst the people of the church, and I was able to assist the priest during the Sunday services. I was posted to my first placement at Trinity Church in Port Credit in the midst of some truly wonderful people whom I came to love dearly.
About a year later, having fulfilled the responsibilities of our respective positions, another deacon and I were ordained into the priesthood. The ceremony was held at Trinity Church. [See Photo Gallery, below] While, as noted above, there were no animal sacrifices, there was all in all, copious amounts of :”pomp and circumstance”. The procession of the Choir and other priests from neighbouring congregations, as well as some of those recently ordained into Priesthood made their entrance. Mary and I came next, followed by the Bishop. The Bishop presided at the service, and so, I think it would be permissible to say that, in this situation, he could be the parallel of the Cohen Gadol. All the clergy wore the white albs, and the stole which is the sign of their ‘office’ or position. As the service continued, the bishop asked us questions which by answering, we were taking on the position ourselves. Finally the bishop began to pray, and this is where the similarity gets very strong. The next “sign” is the laying-on-of-hands. Now every Christian leader will tell you that this signifies the passing on of the Holy Spirit through “Apostolic Succession”. Yet now I see the much deeper and more historic connection to the laying on of hands by the people, and of the Cohen Gadol to the L’vi’im, with regard to their self-sacrifice. Just think about what that meant in the Tabernacle and later the Temple. It was primarily reminding the L’vi’im and the Cohenim that they stood “on behalf of the people” in the congregation. It marked these men as stand-ins for the people. Throughout my ordained life, I was constantly aware that, as a Deacon and later as a Priest, I was the intermediary between Elohim and the congregation – and not just the congregation, but of all those who were in need of God’s presence in their lives – for whatever reason.
Being a member – whether it is of the Levite tribe, and serving in the Tabernacle, or the Temple, or of the Community of Believers – which we call the Church – Priesthood is an awesome and a most honourable privilege. As we have seen, it also carries with it tremendous responsibility. But just as Elohim stands with all His people who are obedient and faithful to Him, so He stands with those who are called to the special roles of Priest and Servant in the places of worship we maintain in both Judaism, in Messianic Communities, and in the Church. Perhaps He is calling you today. Do the words of B’H’Alotkha touch your heart? Was there a special stirring in your soul as you read about the ordination of Cohenim back in Parsha Emor? Read them again, with an open heart and an open mind, and listen for the stirring of the Ruach ha Kodesh. You never know….!
Shavua Tov!! - Have a Great Week!!
NOTE: Our next parsha study (15f13) will be all about Reconnaissance and Trusting Elohim.
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Being a member – whether it is of the Levite tribe, and serving in the Tabernacle, or the Temple, or of the Community of Believers – which we call the Church – Priesthood is an awesome and a most honourable privilege. As we have seen, it also carries with it tremendous responsibility. But just as Elohim stands with all His people who are obedient and faithful to Him, so He stands with those who are called to the special roles of Priest and Servant in the places of worship we maintain in both Judaism, in Messianic Communities, and in the Church. Perhaps He is calling you today. Do the words of B’H’Alotkha touch your heart? Was there a special stirring in your soul as you read about the ordination of Cohenim back in Parsha Emor? Read them again, with an open heart and an open mind, and listen for the stirring of the Ruach ha Kodesh. You never know….!
Shavua Tov!! - Have a Great Week!!
NOTE: Our next parsha study (15f13) will be all about Reconnaissance and Trusting Elohim.
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Photo Gallery
Below are some photographs related to the above noted events. If you click on the picture, it should enlarge and you should find some commentary come up. I apologize for the fuzzy quality of some of the shots. They are pictures of old negative based photographs. I have also included photos of the first time I presided at the Altar and served Communion following my Ordination to the Priesthood. Enjoy!
Below are some photographs related to the above noted events. If you click on the picture, it should enlarge and you should find some commentary come up. I apologize for the fuzzy quality of some of the shots. They are pictures of old negative based photographs. I have also included photos of the first time I presided at the Altar and served Communion following my Ordination to the Priesthood. Enjoy!
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End Notes:
- Yitro has many different names. Here the name ‘Hovav” or ‘Hobab’ seems to be a new addition. It may well be a new name given to Yitro after he accepted the religion of Judaism for himself. It was common practice to choose a Hebrew name when one came into the faith of Elohim from a non-Jewish background. The Name Hovav comes from the root “hay, bet, chet” which means “Love” and it may well be indicative of his newly acquired love for Torah.
- The text does not explain how this waving was done, but based on other wave sacrifices, the sages indicate that each Levite candidate was waved individually by being lifted over the head of Aharon and Moshé respectively – truly, if this is accurate, a monumental act of strength.
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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