Beth Elohim Messianic Synagogue
Parashah#41: Pinchas (Phinehas) B’midbar (Numbers 25:10-30:1)
Haftarah: M’lakhim Alef (1 Kings) 18:46-19:21
B’rit Chadashah: Mattityahu (Matthew) 26:1-30
This parashah covers numerous significant teachings including the perpetuation of the priesthood through Pinchas who was a descendant of Aharon for his zealousness for G-d (Num. 25:6-15), the census of adults over the age of 20 who were qualified for military service (Num. 26:1-2), the reason the daughters of Tz’lof were given land when this was not the normal protocol of the time (27:1-11), and the designated times of G-d (Num. 28-29). Each of these subjects deserve a lesson in their own right and there are teachings relating to each located on the “parashot” link on our website at https://rabdavis.org.
Today I am going to focus on Chapter 29:1-39 because of questions about why each day’s sacrifices are outlined in detail with little variation. This focus will include the significance of this seven-day feast with a celebration on the eighth day.
This is the holy designated time of Sukkot (booths) is filled with significant symbology and reference to Yahshua, his specific role as G-d’s provision for His people, protector and covering for sin ergo (sukkot, booths) through the blood sacrifice symbolized by the sukkot (booths) that protected the Israelites in the desert wilderness.
We read that on each of seven days 13 young bulls, 2 rams,14 male lambs in their first year without defect are to be sacrificed along with 1 male goat as a sin offering in addition to the regular burnt offering with its grain and drink offerings for each of the animals, in keeping with the rule. The only difference between the seven days is a decrease by one of the young bulls. On the eighth day a festive assembly is commanded, with a restriction on work and a burnt offering made by fire, giving a fragrant aroma to Adonai- one bull, one ram, seven male lambs in their first year without defect along with the regular burnt offering with its grain and drink offerings. There is an additional requirement for one male goat as a sin offering: in addition to the regular burnt offerings, grain offerings, drink offerings or peace offerings.
A question that often arises when reading the repetitive instructions concerning these specific sacrifices during this designated timeframe may include: what is the significance of these sacrifices and numbers and why the difference in the sacrifices described for the eighth day?
According to the Chumash the specific offerings for Sukkot are unique in three ways. They included offerings to invoke protection for the gentile nations, the number of young bulls decreased by one for each day with other variations on the eighth day, and there was a special water libation.
According to Rashi, Succah 55b) a total of 70 bulls were offered during the seven days of Sukkot to invoke protection to the gentile nations from affliction. The number 70 in this case corresponds to the number of primary nations enumerated in Genesis chapter 10. The rabbinic Midrash, which is a method of interpreting Biblical text beyond the literal at times, declares that if the gentile nations had realized how much they benefited from these offerings, they would have sent legions to Jerusalem to protect it. In my opinion, this was wishful thinking based on history and the by increasing antisemitism that has never resolved toward Israel and the Jews.
The number of bulls starting at 13 decreased by one each day. This may symbolize that the power of those who oppose G-d’s Torah/Word/Instructions/Law, will grow progressively weaker as we progress toward Yahshua’s return, the establishment of His reign, and the final acceptance of His dominion and sovereignty as Prophet, Priest, and King. The destruction of Israel’s enemies is defined and described in our last parashah as one example of a proof text (Num. 24).
A total of 98 lambs were offered during Sukkot to ward off 98 curses in the admonition of Deuteronomy 28 (Rashi). Again we have no scriptural proof of this correlation, and this perspective is not consistent with the ever-increasing lawlessness, loss for the sanctity of life, increased rebellion towards G-d’s Law/Commands/Torah and increasing antisemitism.
Yet, with Yahshua knowing the path the majority of mankind will take against His Torah, He became our Paschal Lamb, was oppressed, and he was afflicted, yet he did not open his mouth; he is brought as a lamb unto the slaughter. And as a sheep before her shearers is silent, so he opened not his mouth” (Isaish 53:7). According to Rashi, the gentile lamb is likened to Israel in contrast to the powerful bull which is the offering for the nations.
According to Bible Hub, although Psalm 98 may not be directly related to the number of unblemished lambs for the offering, the Psalm is often associated with themes of joy, worship, and the universal recognition of G-d’s sovereignty. I submit there is a significant correlation between the lambs that had to be without defect, Yahshua, and redeemed Israel which includes all true believers defined by Yahshua in Romans 1-3, John 14, and the Seven-fold witness in the book of Revelation.
In biblical numerology, 98 can be seen as a combination of 9 and 8. The number 9 is often associated with finality or judgment as it is the last of the single-digit numbers. The number 8 is often linked to new beginnings or resurrection as it follows the number 7 which symbolizes perfection and completion. This analogy provides a logical explanation for the requirement of the same number of lambs throughout the festival. Now we must examine the significance of number 14.
According to Bullinger (1967), being a multiple of seven and being twice that, implies a double measure of spiritual perfection. The number two with which it is combined (2×7) may, however, bring its own significance into its meaning, as in Matthew 1, where Yahshua’s genealogy is divided up and described in sets of 14 (2×7) generations, to being the number associated with incarnation. Noting the consistent number of lambs without defect being required daily, we can easily deduce that the perfect lambs symbolize Yahshua’s continued and consistent presence in the affairs of the universe and more intimately with His people (true believers). One last comment on this portion of the sacrifices and offerings, the Sages teach that the number 14 symbolizes the strong hand of Moshe who was the recipient of the Torah. I will go beyond that position and propose that the number 14 also symbolizes the strong hand of G-d who wrote the Torah (G-d’s Torah, not the Oral Torah).
Moving on to an explanation for the two rams. The consistent number of rams and lambs emphasizes the need for continued atonement and dedication to G-d. Recall that Yahshua had not been resurrected at this point in Israel’s history so his complete atoning work on the execution stake had not yet occurred and the sacrificial system remained in place as a “substitute” for His atoning work on behalf of mankind.
The sin offering of a male goat each day underscores the perpetual necessity to purify our hearts and minds and repent for any thoughts or deeds that are not consistent with G-d’s instructions/Word.
This special festival also called the Feast of Ingathering or Feast of Tabernacles with the elaborate sacrificial system, emphasizes the theme of G-d’s provision with Messiah Yahshua, His sacrifice, and provision. No less important is the theme of G-d’s ultimate dwelling with His people. It serves as a reminder of G-d’s faithfulness and the call for His people to live in obedience and gratitude. Again, “His People” includes anyone who sincerely repents, accepts the atoning sacrifice of Yahshua, then begins and maintains the walk toward salvation following G-d’s Torah/Instructions/Law (John 14, Romans 1-3, Revelation seven-fold witness).
The eighth day of Sukkot there is a contrast in the number of animals, “one bull, one ram, seven lambs within their first year, unblemished” (Num. 29:36). According to Rashi the one bull symbolizes Israel which is G-d’s one nation. I submit there is much more to the eighth day of this festival as there is a pattern wherever the eighth day in G-d’s Torah is specifically discussed. It is always the completion of an event or process that is focused on dedication, cleansing, purification, or consecration. The climax is that YHVH/Yahshua’s presence is often tangibly experienced on the eighth day.
With this background in mind, we can see that the festival of Sukkot provides for seven days of preparation for the wedding between Yahshua and his Bride (true believers, NOT the Church (Rev. 19). This is just one of many examples of why we must continue to run the race to win the prize described by Sha’ul (Paul) (1 Cor. 9:24); to continue asking, seeking, and knocking (Matt. 7:7-12); to fill our lamps with oil for the return of Messiah, the date and time of which no man knows (Matt. 25:1-13).
Jewish traditions have clouded the celebration of the eighth day of Sukkot to the point where some congregations consider it a continuation of Sukkot, while others celebrate it as a separate holiday. The celebration of Simchat Torah (Rejoicing in the Torah) is combined with Sukkot because some of the Sages wanted to combine the joy of starting a new cycle of reading Torah with the joy of Sukkot. This is why the cycle of Torah readings coincides with Shemini Atzeret (The Eighth Day of Assembly or Restriction). At Beth Elohim Messianic Synagogue, we count the eighth day of Sukkot just as a G-d-ordained continuation of Sukkot with the additional restriction of no laborious work and a joyous assembly, celebrating G-d’s provision discussed in the first portion of this teaching, and gratitude that we are alive to start another cycle of studying, internalizing, and living G-d’s Torah.
Haftarah: M’lakhim Alef (1 Kings) 18:46-19:21
Pinchas is acknowledged as the first zealot for G-d and Israel. In his zeal for G-d and the people, Pinchas deflected G-d’s zealous anger that would have otherwise resulted in the destruction of the idolatrous Israelites.
In this Haftarah, we learn that the attribute of zeal for G-d and His people still exists within B’nai Yisra’el and is one of the characteristics of a great prophet. As Eliyahu (Elijah) 19:10,14 reads: I have indeed been very zealous for Adonai, the G-d of armies: because the people of Israel have abandoned your covenant, broken down your altars, and killed your prophets with the sword.” Elijah echoed the same sentiment and motivation for his zealous act as did Phineas.
This raises another very important point: We are to be zealous for the L-rd, but with knowledge and wisdom; not out of a rebellious, anti-Torah attitude. There is a significant difference. Sh’aul addresses this issue in Romans 10:2 “Brothers, (he is speaking to the Messianic community in Rome) my heart’s deepest desire and my prayer to G-d for Israel is for their salvation; for I can testify to their zeal for G-d. But it is not based on correct understanding; for, since they are unaware of G-d’s way of making people righteous as instead seek to set up their own, they have not submitted themselves to G-d’s way of making people righteous.” Similarly, we must remember that “not by might nor power, but by my Sprit says the L-rd (Zech. 4:6). This is to say that the answer for what is happening in our country today should be met with prayer, fasting when we are led, studying, internalizing, and living Torah. Yahshua spent much time teaching his talmidim (disciples) then and now how to prepare for what is to come. G-d’s Torah (instructions) is ALL we need. Let us not confuse zealous acts by men such as Elijah and Pinchas with many of the current movements spearheaded by those who know nothing of G-d and his Torah and think we can promote righteousness through the sword or by attempts to make the world righteous enough for Messiah to appear.
B’rit Chadashah: 1 Corinthians 5:6-8; 16:8
I encourage the reader to study sections in this parashah that were not covered today, including regulations regarding the designated times of G-d. These are found in Chapters 28-9 of Numbers with emphasis on Chapter 29 this week.
From this reading in the B’rit Chadashah, we are reminded that we have a new nature that gives us the strength and power to overcome our human nature fraught with animalistic, soulish behaviors and desires. This “new nature” is given to those who want to lovingly follow YHVH/Yahshua, provided by His perfect sacrifice. We must prayerfully and humbly study G-d’s Word, having ears to hear and a heart that longs for a life of truth and purity. Many complain that this cannot be accomplished but G-d states otherwise (Deut. 30:12; Matt. 11:30) and His Word is truth (John17:17; Psalm 119-160; John 14:6).
Additional Reference:
Bullinger, E. W. (1967) Number in scripture. Grand Rapids, MI: Kreger
Shabbat Shalom,
Rabbi Tamah Davis-Hart