Beth Elohim Messianic Synagogue
Parashah #24: Vayikra (He called) Vayikra (Leviticus) 1:1-5:26 (6:7)
Haftarah: Yesha’yahu (Isaiah) 43:21-44:23
B’rit Chadashah: Hebrews 10:1-14
Before my commentary on today’s specific parashah, just a comment about the Book of Leviticus where we now enter in the cycle of Torah study, specifically Leviticus 1:11. When we consider the cultural and historical context of Leviticus, we uncover a rich tapestry of the understanding of G-d’s holiness and the separation caused by sin. The act of sacrificing an animal was profoundly serious. It was a visual and physical representation of one’s commitment and submission to G-d’s authority. Sacrifices were not merely about the action of killing an animal; they symbolized the deep need for atonement, the reconciliation between G-d’s people and Himself.
This Leviticus 1:11 provides yet more “proof” that G-d is a G-d of detail. The specificity of sacrificing a sheep or goat on the north side of the altar is a significant instruction nestled within the ancient text of the Mosaic Law, focusing on the system and procedure for offering each of the sacrifices for various reasons. The directive specifies that the animal should be killed on the northern side of the altar, a location that might hold symbolic meaning not only in Jewish tradition, but as G-d’s city of “Mount Zion”(Psalm 48:2). More on the importance of the “north” in a moment.
As we reflect on Leviticus 1:11, we also realize that G-d’s instructions/laws were and are grounded in a rich tradition and centuries of G-d’s people attempting to grasp who He is and how much He desires to dwell among them. This includes Jew and Gentile who repent of their past sins, then start a lifetime of following, emulating, and obeying G-d’s instructions/Torah out of love. There is a great purpose behind every action involved in the sacrifices ordained in the Law, and these sacrificial routines highlight a loving G-d who desires to connect with His creation.
The Book of Leviticus also describes the role of the priests, indicating that they hold a vital position in these rituals. Aaron’s sons are tasked with sprinkling the blood of the sacrificed animal around the altar. This practice was not just a ritual; it served to signify a number of things including atonement, holiness, and obedience to G-d’s commands. The blood was seen as a powerful element in the covenant relationship between G-d and His people.
The Burnt Offering on the North side of the Altar
A burnt offering also called an olah offering meant the complete destruction of the animal. This symbolized the burnt or “olah” offering in which Yahshua who was the perfect, unblemished, sinless Lamb of G-d who gave his all(sacrificed himself) for the sins of man and provided the way for man to be reconciled to G-d/Yahshua through his blood sacrifice, our covering for sin. Accordingly, a person who wants to establish a saving relationship with G-d must repent, trusting in the faithfulness of Yahshua even unto death, then hearing, internalizing, and living G-d’s Torah/instructions/law(John 14; Revelation (Seven-Fold Witness).
A person could give a burnt offering at any time. It was a sacrifice of general atonement- the realization and acknowledgement of our sin nature and a supplication for a renewed relationship between G-d and man. The Hebrew word for “burnt offering” literally means to “ascend,” “go up in smoke.” The smoke ascended to G-d as “ a soothing aroma to the L-rd “(Lev. 1:9).
Furthermore, the sprinkling of blood serves a dual purpose. It represented both the life of the animal that was being offered and the seriousness of sin, which requires life to be laid down for restoration. This act highlighted the principle that sin leads to death, and thus, something must die in order for reconciliation to occur. Through the lens of faith, we, as the modern believers, can appreciate this verse more profoundly through understanding Yahshua’s sacrifice, whose blood was shed for all of humanity.
So why was the burnt offering made on the north side of the altar before Adonai?
According to G-d’s Torah, east is considered the front, and south is on the right, also the front of the temple is on the east, it would come out that north is on the left – which represents the attribute of judgement, that’s why it says in Jeremiah 1:14: “from the north shall the evil begin.”
“And they shall be eight boards, and their sockets of silver, sixteen sockets; two sockets under one board, and two sockets under another board” (Exodus 26:25).
With the north and south sides having 20 boards each, and the west side having 6 boards–8 including the corners, we can tell that the structure is located in an east-west direction. No boards are specified for the east side, which leaves it to be the opening that was covered by “a hanging” (a curtain)detailed later in the chapter. By putting the ark on the west end of the sanctuary and of the entire tabernacle enclosure, it leaves the entrance to be on the east. This was important because the surrounding nations were involved in sun worship and would worship the sun when it rose in the morning. Looking westward through the gate on the east, one would be faced in the opposite direction from the sun in the morning. This symbolizes among other important biblical concepts, how we are to be and remain clearly separated from “Egypt,” the secular and pagan lifestyle paradigm.
The placement of the animal from the flock on the north side of the altar at the time of sacrifice would also prevent people from seeing the sun behind it, whether it was a morning sacrifice (where the sun would be in the east) or an evening sacrifice (sun in the west). G-d also associates the north with the direction of His city of “Mount Zion” (Psalm 48:2). The Israelites were to look to Him, and not to the sun, for salvation.
To expound on the need for true believers to disassociate themselves with anything related to HaSatan, in a later description of apostasy, it is clear that the elders would go exactly contrary to God’s arrangement: “And he brought me into the inner court of the LORD’s house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east” (Ezekiel 8:16)
“Here, I am about to build a house for the name of Adonai my G-d, to dedicate it to him, and to burn before him incense made of sweet spices: the house will also be for the continuing shewbread, and for the burnt offering presented every morning and evening, on the sabbaths, and of Adonai our G-d. This is a perpetual regulation for Israel.” (2 Chronicles 2:4 CJB). To avoid any possible connection with sun worship, the offering was to be so located as to prevent the onlookers from seeing the sun behind their sacrifice, lest they be tempted to consider it the object of their worship:
“And he shall kill it on the side of the altar northward before the Lord, and the priests, Aaron’s sons, shall sprinkle its blood all around on the altar.”– Leviticus 1:11
The northern side of the altar, as specified in this verse, carries even more significance in another aspect. In various instances of ancient Near Eastern culture, the north was seen as a place representing darkness or deity, contrasting with the east, which often symbolized newcomers and light. G-d’s explicit instructions about where the sacrifice should occur reveal a deeper theology regarding how we approach Him and acknowledge His greatness. If we want to live in the Father’s house, we must follow the Father’s rules!
Community and Individual Accountability
I also want to call your attention to the fact that we who are to be a holy and pure nation are held accountable as a nation and as individuals for sins of which we are initially unaware but were later “enlightened,” and how we must respond (Lev. 4:13-14;5:17-19). We find support for this statement in Leviticus 4:13-14 with the specifics for offering the sacrifice for the community, and Leviticus 5:17 with the specific procedure for offering the sacrifice. “ If the entire community of Israel inadvertently makes a mistake, with the assembly being unaware of the matter, and they do something against any of the mitzvot (commands) of Adonai concerning things which should not be done, they are guilty. When the sin they have committed becomes known, then the assembly is to offer a young bull as a sin offering and bring it before the tent of meeting”(Lev. 4:13-14). Concerning individual sin “ “If someone sins by doing something against any of the mitzvot (commands) of Adonai concerning things which should not be done, he is guilty, even if he is unaware of it; and he bears the consequences of his wrongdoing. He must bring a ram without defect from the flock, or its equivalent according to your appraisal, to the cohen for a guilt offering; the cohen will make atonement concerning the error which he committed, even though he was unaware of it; and he will be forgiven. It is a guilt offering- he is certainly guilty before Adonai” (Lev. 5:17-19).
We may ask ourselves how will the individual come to know that he has sinned before Adonai if he is unaware of the sin? How does he know to bring a sacrifice for a guilt offering to the cohen for atonement? The provisions for atonement through the guilt offering and the sin offering mentioned previously were designed to impress our conscience with the sense of responsibility to G-d and keep alive an awesome fear before the L-rd. The difference between the sin offering for the community and the guilt offering for the individual is that in the case of the individual, he/she is not made certain that a sin has been committed. It is supposed that one who fears he may have been guilty of some infringement of the mitzvot (commands) of G-d, but he cannot specify exactly the infringement is provided a way to clear his conscience through the guilt offering. I submit the Ruach HaKodesh (Holy Spirit) brought to the conscious mind that there was an infringement of G-d’s commands even though the individual did not knowingly do something wrong. An example given by the rabbis as follows; a person who, knowing that “ the fat of the inwards” is not to be eaten, religiously abstained from the use of it; but should a dish appear to have been at a table in which he had reason to suspect some portion of that meat was intermingled, and he had inadvertently, partaken of that unlawful food, he was bound to bring a ram as a trespass offering.
One of the best if not THE best way for believers to address this issue of not only known sins but sins that are originally unknown but later brought to our attention, and those of which we remain uncertain is to seek G-d’s intervention through the Ruach HaKodesh (Holy Spirit) as did King David in Psalm 139:23-4: “ Examine me, G-d, and know my heart; test me, and know my thoughts. See if there is in me any hurtful way, and lead me along the eternal way.”
Haftarah: Yesha’yahu (Isaiah) 43:21-44:23
This week’s haftarah begins with words that should shame us all and cause us to examine and consecrate ourselves once again to the service of our YHVH/Yahshua. In this passage, G-d rebukes the Israelites for abandoning Him through neglecting to follow His laws on offering Temple sacrifices and running to worship empty idols (anything that takes us away from serving G-d including family and friends). We can almost feel the weariness and sorrow G-d must have felt then and feels now when we say we are bored with keeping his mitzvot and reading the Torah or decide we can put them off for a more convenient time. He reminds them and us that we do not always give Him His rightful due through all our hearts, souls, or resources/might as we are commanded. He reminds them and us that his Torah is not burdensome, that he forgives our sins if we will do our part. He tells the people that those of whom they have turned to in idolatrous worship know nothing, understand nothing (44:18) He tells them and us how futile it is to worship empty idols. He confirms that Yahshua is G-d in verse 44:6, “Thus says Adonai, Israel’s King and Redeemer, Adonai Tzva’ot: “I am the first and I am the last; besides me there is no other G-d.” Compare this to Revelation 22:13, I am the Alpha and the Omega, the First and the Last, the Beginning and the End.” He admonishes Israel to return to him and serve him because he is the one who formed them, will forgive, and redeem them.
B’rit Chadashah: Hebrews 10:1-14
This passage speaks of a subject Christians who are mistaught by their clergy love to claim as proof they are eternally saved while here on earth. Christian clergy love to teach that all of the Temple sacrifices were for nothing, and G-d wanted no part of it. Let’s examine the truth of this disinformation.
We are told in the beginning verses of this passage that the Torah provides shadows(types) of the originals, not the manifestations of the originals(antitypes). The Temple sacrifices were designed to provide the people a way of having their sin acts forgiven before Yahshua came to provide forgiveness for our PAST sins(Rom. 3:25; 2 Pet.1:9. In chapter10:5-8 we are told that continuation of such animal sacrifices was not the ultimate will of G-d for the forgiveness of sin, because they were not effectual in providing a way to overcome our sin nature. The animal sacrifices atoned for the sin acts of the people only. This is an extremely important point that we must clearly understand. Heb. 10:9 tells us that Yahshua came to set up a different system by which we may come into a saving relationship with him. The single sacrifice spoken of in verse 12 is that of Yahshua whose sacrifice provides us a way to overcome our sin nature. Does that mean that we do not struggle daily with sin? Does it mean that we no longer have a sin nature? The answer is no to both questions. We were born with a sinful nature. However, we do not have to act on the tendency to sin. We have a way out, a way of escape, “No temptation has seized you beyond what people normally experience, and G-d can be trusted not to allow you to be tempted beyond what you can bear. On the contrary, along with the temptation he will also provide a way out, so that you will be able to endure. Therefore, my dear friends run from idolatry!” (1 Cor. 10:13-14).
What we have seen in the foregoing Parashot of Sh’mot is YHVH bringing together the material and spiritual into One, Echad. It is a blueprint for our service to Him, and in this Parashah, we learn the whole purpose for the construction of the Mishkan. It is found in the word Korban, which means sacrifice in Hebrew; Korban is related to the word Kiruv meaning, “close.” First, we must build the Tabernacle according to the Pattern (Torah) YHVH has given us. Then we are to draw “close” to Him through the Written and Living Torah, Yahshua. Only through both can we ascend towards Him with our physical and spiritual selves. Even now you and I are constructing our tabernacle within our material selves by being doers of His Torah through the power of the Ruach HaKodesh who was sent on Shavuot to empower us after Yahshua’s ascension. YHVH wants to live within His people Yisrael (true believers), but we cannot change the pattern He has given us. We cannot abandon or abridge His Torah to suit our own desires if we genuinely want to have YHVH live in our bodily tabernacle. If we obey His Torah and carry the Testimony of Messiah Yahshua, we can truly bring the material and spiritual together as ONE-Echad, He in us and we in Him.
Shabbat Shalom,
Rabbi Tamah Davis-Hart