Beth Elohim Messianic Synagogue
Parashah #27: Tazria (She conceives) Vayikra (Leviticus) 12:1-13:59
Haftarah: M’lakhim Bet (2 Kings) 4:42-5:19
B’rit Chadashah: Luke: 22-24; 5:12-16
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Parashah #28: M’tzora (Person afflicted with tzara’at)Vayikra (Leviticus) 14:1-15:33)
Haftarah: M’lakhim Bet (2 Kings) 7:3-20
B’rit Chadashah: Matthew 9:20-26
The focus of this parashah (#27) takes a turn from a focus on the priesthood; atonement, dedication, and thanksgiving incumbent on everyone; laymen and priests to the people. This process of G-d giving instructions is perfectly logical, addressing the rules that will guide the priests in leading the people according to G-d’s commands and rulings. Teaching the people how to live according to G-d’s instructions and living by them as well separated the people from that which is unclean through various models of worship that would dictate a consistent lifestyle for everyone. Laws that are still in place today, although often modified and interpreted incorrectly to meet declining social mores, were given distinguishing right from wrong, how G-d defines sin, and how to avoid it. We see this issue addressed throughout G-d’s Torah, including the B’rit Chadashah. One example is found in 1 John 3:4 which reads “Whoever committeth sin transgresseth also the law; for sin is the transgression of the law.” and rebellion against G-d found in Deuteronomy 9:7 and Joshua 1:18. The beginning of sin originated with Lucifer renamed Satan (Is. 14:12-15) and has been passed down through the male sex gene ever since.
Digressing a moment, if the laws of G-d were abrogated when Yahshua was crucified, then there is no longer any sin. Since the majority of Christian clergy teach that G-d’s laws are “dead,” then by default they must believe that there is no longer any sin. This is in fact the case. A “once saved-always saved paradigm maintains that ALL sin past, present, and future is forgiven and that the individual is already “saved.” This errant belief is not supported in any way in the Bible. I ask you to simply think about this logically, compare it with G-d’s Torah/instructions and see for yourself that this paradigm does not exist in G-d’s Word. Sin is sin which is transgression of G-d’s laws, not the rabbinic laws that man made and use to overlay G-d’s Torah and in some cases negate it, but G-d’s Laws. Not an inherent character flaw that just magically disappears with a profession of faith as held by most Christians. This is the issue Yahshua (Jesus), and Paul spoke against, not against G-d’s laws.
When the people or the priests sinned, there were sacrificial and ritual counterparts of the law that were necessary to instruct and lead the people into repentance, atonement, and cleansing tangibly and spiritually. G-d’s instructions/laws for identifying and addressing various diseases have also been generally pushed aside in modern history, much to the detriment of world societies. G-d established laws that mandated isolating/quarantining people who had even the possibility of a contagious disease that could affect their approach to G-d. The concept behind these laws was to demonstrate the difference between physical, bodily disease and spiritual sin. This is a subject of which people often become confused, especially in the case of leprosy. When people became ill it was not an automatic indication that that person was a terrible sinner. However, the emphasis shown in this parashah on disease, treatment and prevention is that it was sin in the first place that resulted in the introduction of all the diseases of mankind to which we are vulnerable. Indeed, one of the judgmental aspects of sin is disease. See Genesis 3:17,18). This is why anyone with any type of defect was not allowed into the presence of G-d. They were not rejected by G-d, they simply could not approach G-d in the holy places.
I need to mention here that the word rendered “leprosy” in the English translations for the Hebrew word “sara ’at” with the corresponding description of symptoms found in chapters 13-14, is not the leprosy known as Hansen’s disease. The description of leprosy in Leviticus 13 has been reviewed by many leprologists according to Louis Goldberg in his book “Leviticus: Bible Study Commentary, 1980, p. 69 who attest to this fact.
Chapter 13 of Leviticus speaks of an infection that is temporary that would begin to heal in only 7 days. Two details in this record that discount the possibility of leprosy as we think of it today are the whiteness of the disease on the scalp. Leprous lesions are never white, and the presence of the lesion on the scalp only rarely occurs in advanced stages and not as a first sign. This is not to say that leprosy did not exist, but it does introduce the correlation between disease and sin.
Many people have asked me about Miriam’s case of leprosy described in Numbers chapter 12: “Miriam and Aharon began to talk against Moshe because of his Cushite wife, for he had married a Cushite. ‘Has the L-rd spoken only through Moshe?’ they asked. ‘Hasn’t he also spoken through us?’ And the L-rd heard this.”
G-d called Moshe, Aharon, and Miriam to the tent of meeting and called Aharon and Miriam out. G-d rebuked them reminding them that Moshe was in a special relationship with Him. He asked them how they could not be afraid to speak against Moshe. We need this introduction for what follows, understanding that sin is the source of all diseases. Miriam and Aharon had committed lashon hara (
evil tongue) against Moshe which is a grave sin according to G-d’s Torah (James1:3-18; 3:6,8,9).
Moving to verse 9 and 10 we read “The anger of the L-rd burned against them, and he left them. When the cloud lifted from above the tent, Miriam’s skin was leprous-it became as white as snow.” Aharon, not knowing this was a spiritual judgement that was manifest as a physical disease because of Miriam’s sin of speaking evil against Moshe, prayed for her healing as did Moshe. She was isolated outside the camp for seven days, at which time she was “healed” and allowed to return. Whoever thinks that G-d does not put His children in “time-out” sessions, simply needs to read scripture for the many examples written in G-d’s Torah concerning G-d’s ways of spiritually realigning His people to a holy lifestyle.
At the time the laws were given concerning disease, treatment, and healing, there were no doubt medical practitioners who could detect these diseases. But getting back to the spiritual concept of detecting “contamination, uncleanliness, disease, and prescribing the remedy, the priests were given the information needed to determine whether someone was sick or well, to determine whether they needed to be isolated, and when they were “clean”, cleared to return to the camp. Panning out to the concept, only G-d can determine with all accuracy whether we have become “unclean,” diseased, or otherwise contaminated spiritually. He is the only one that can declare us “clean” once more and open the door to His fellowship once again.
“Not everyone who says to me, ‘L-rd, L-rd,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, L-rd, L-rd, did we not prophecy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then I will declare to them, ‘I never knew you; depart from me, you workers of lawlessness.”
Again, notice the word lawlessness that is synonymous with sin as we previously discussed.
Haftarah: M’lakhim Bet (2 Kings) 4:42-5: 19
This week’s haftarah describes how a prophet miraculously cured an Aramite General of his tzara’at. The beginning of the passage briefly mentions one of the prophet Elisha’s miraculous accomplishments through the power of G-d. He received a mere twenty loaves of bread and a sack of grain. At Elisha’s insistence, this gift was shared among 100 men. The food was enough and there was more to spare.
Naaman, who was an Aramite general, contracted tzara’at. A young captive Israelite maid advised him saying “I wish my lord could go to the prophet in Shomron! He could heal his tzara’at. Acting on her suggestion, the king of Arman sent a message to the King of Israel telling him Naaman was on his way and that he was to cure him of his tzara’at. The king panicked, until Elisha sent him a message after he heard of the King tearing his clothes. Naaman was sent to Elisha and was advised to immerse himself seven times in the Jordan River. At first Naaman was outraged that Elisha would not come to him personally and wave his hands over the sore and call on the Name of G-d. Ironically, his servants had the right idea telling him that if Elisha had asked him to do something difficult, he would have done it, so why not follow simple directions? The root of the problem is a common one; one that cost HaSatan his position and standing with G-d. It was pride. Naaman relents and does as Elisha told him and he was immediately healed. What else does this teach us? Note that Naaman wanted to stay in one spot and have Elisha come to HIM. But Naaman wound up going to the river instead. We must be obedient to G-d’s commands just as Naaman’s finally was to Elisha’s command. Naaman had to go out to the water instead of Elisha coming to a stationary Naaman. Remember, faith is action based on belief. The formula is simple and cannot be altered.
Elisha refused any gifts from Naaman, and Naaman essentially converted. He promised Elisha that he would no longer serve any deity other than the One G-d. Elisha sent him on his way in peace.
B’rit Chadashah: Luke: 22-24; 5:12-16
Let’s go to Verse 12-16 in Chapter 5; “Once, when Yahshua was in one of the towns, there came a man completely covered with tzara’at. On seeing Yahshua, he fell on his face and begged him, “Sir, if you are willing, you can make me clean.” Is it not interesting that this man does not bargain with Yahshua, and he doesn’t beg Yahshua to heal him? He doesn’t proceed to tell Yahshua of all the things he did in Yahshua’s Name or otherwise attempt to justify his lifestyle. Note that from our parashah reading, a man who was completely covered with tzara’at was declared clean because his spiritual state was so low. But this man, although completely covered, knows he is not clean. Furthermore, he is attempting to repent and recognizes Yahshua as the only One who can cure him. The man went to Yahshua; Yahshua did not go to the man. He was simply in the town at the time. Consistent with Yahshua’s humility, he told the man not to broadcast what he had done for the man. Instead he tells the man, “as a testimony to the people, go straight to the Cohen and make an offering for your cleansing, as Moshe commanded.” Yahshua is showing the people that the commands of HaShem remain in force. The healed man was to follow what was written in the Old Testament about offerings made through the Cohen. This would send a message to the religious establishment that the Messiah had come and was at work, doing what only the Messiah could do. Healing a leper, casting out a deaf, dumb, and blind demon were signs noted in 1st century Judaism that would identify the Messiah. Yahshua did not make a public spectacle of himself as the Messiah in the early part of his ministry because He knew the people expected a Messiah who would liberate Israel from Rome and rule in glory, not one who would die the death of a common criminal. Had everyone known he was the Messiah, they would have focused on making him king then and there, instead of what He was trying to teach. However, word got out about Yahshua and His healing the infirm, so “huge crowds would gather to listen and be healed of their sicknesses. However, he made a practice of withdrawing to remote places to pray.” Even Yahshua needed a break from healing the sick so he could draw on the strength of his Father. He never advocated for dog and pony shows such as those we often see today.
This parashah is a stark reminder of what we are experiencing today more than ever. A healthcare system going bankrupt testifies to the diseases plaguing our world that never existed, and the resurgence of those we thought were eradicated. What may have appeared to us as superficial infections that we took pride in eradicating are in fact uncleanliness that remains manifest in the deepest tissues of humanity. We must acknowledge our uncleanliness before YHVH/Yahshua and clean up our acts before the final curtain. We must never give up in our quest to ascend in our relationship with G-d. We shouldn’t need to be afflicted with tzara’at to realize we are unclean sinners who need to repent and keep watch on our hearts and minds daily. Furthermore, the lesson on tzara’at shows us that once we are purified, we can still become unclean. Tzara’at is an effective way to grab our attention. It is heartbreaking to watch society self-destruct knowing that if they would only read the “instruction guide,” G-d’s Torah and start living it, things could be so different. How much less anxiety and depression there would be, how much less disease and crime. The sad part is that the complications occurring because of ignoring G-d’s Torah in any venue could have and can be avoided. So it is with sin and our relationship to YHVH/Yahshua. The process of repentance and purification is an ongoing race because we still have the sinful nature within us. However, through acceptance of Yahshua’s sacrifice, we have a way to overcome the sin nature. We know that G-d can and does use adversities in our lives for His glory. Sometimes that means a total surrender to His will, no matter the physical consequences. However, G-d gives wisdom to those who follow Him. We are then armed with discernment and common sense that helps us to make wise lifestyle choices as the Ruach HaKodesh guides us. We must come to a point where prayer, Torah study and selflessness dominate our lives and become our “second nature.” We can accomplish this change with constant prayer, Torah study, obeying the commands of G-d, and carrying the testimony of Yahshua according to the seven-fold witness in the book of Revelation. No matter how our modern secular humanistic society manipulates and abrogates G-d’s instructions for living a holy life; teach our children there are no longer any laws, no wrong, no sin, “not one jot nor one tittle shall pass from the law, until all is fulfilled” (Matt: 5:18), only G-d can accomplish such a feat that will not occur until after the Millennial Reign.
Parashah #28: M’tzora (Person afflicted with tzara’at) Vayikra (Leviticus) 14:1-15:33
Haftarah: M’lakhim Bet (2 Kings) 7:3-20
B’rit Chadashah: Matthew 9:20-26
G-d’s law for evaluating and separating those who had tzara’at was very specific. But the law was also gracious in restoring one who was healed. We previously learned that disease is the result of sin and must be dealt with according to G-d’s instructions. But we also know that G-d forgives a repentant heart for “diseases” of the heart (sin). The exception is the sin of blasphemy against the Ruach HaKodesh (Matt. 12:31; Luke 12:10). Blasphemy against the Spirit is a fundamental state of the heart; a continuous rebellion against G-d’s instructions/Torah.
We also learn through the sacrificial system that only G-d can affect healing. He may do it with or without human intervention, but man cannot of himself accomplish this feat. Recall that the truth concerning healing was apparent when the priest went to examine the one healed. In the sacrificial system, the affected individual was given permission to proceed with the ritual of cleansing, the priest could only go as far as to pronounce the individual clean; he could not heal. Today healing can only be achieved through Yahshua, which He may affect with human intervention if He so chooses. It is important to understand that curing implies removing a disease, but healing may be physical or spiritual.
The procedure for cleansing was complicated but contained many spiritual lessons. The priest gave orders to perhaps relatives of the individual involved to bring two live, ritually clean birds along with cedar wood, a scarlet string, and hyssop the significance of these items to be discussed in a few moments. The priest then gave the order that one of the birds be killed so that its blood could be collected in an earthenware pot which already had running water. An earthenware pot emphasized the unique nature of the situation. After the vessel was used once, it was never to be used again. The blood in this vessel was meant for the specific individual, The vessel was then destroyed. The living bird was also dipped in the blood of the bird slain over running water. The lessons for us are that sin costs dearly. In this case the life of an innocent bird. Also, the live bird was dipped in the blood of the slaughtered bird along with the running water. We are reminded that Yahshua is the Living Water and that those who want to win the spiritual race we are running on this earth, must follow through with continued lifestyle changes that increasingly reflect the life G-d demands of a holy people. The other part of the equation for salvation is becoming reconciled to G-d through Yahshua’s sacrifice. Recall that when the spear pierced His side, blood and water came forth.
(John 19:33-4). He poured out his life for us represented in the case of the healed individual where one of the two birds was sacrificed. The running water signifies Yahshua as the dynamic Living Water that will quinch the thirst of all those who seek Him. Those who accept the healing of the spirit available to all who seek Him, rivers of flowing water will flow forth from them as the Ruach HaKodesh guides them unto everlasting life. Again, the running water used in this purification ritual also symbolized the removal of fleshly uncleanliness (the animal nature).
The freed bird was taken by the priest with the cedar wood and hyssop that was tied together by the scarlet string, all dipped into the pot of running water and blood of the bird. The priest sprinkled the healed person seven times, pronouncing him clean and then freed the bird. This symbolizes the past sins being taken away as the restored individual embarked on a “new life” which would bring him/her closer in their relationship to G-d.
Cedar that was part of this purification process, deters decay and corruption. The hyssop also resists decay and corruption, having a very pungent odor. Tying the hyssop, and cedar wood with the scarlet string represented the blood that would cleanse from sin. The thread that held these two objects together symbolized the need for all three items required for full restoration. Using the water with the blood emphasized the need for the affected individual to partake of the Living water (Yahshua), to be restored/reconciled to Yahshua through the blood of His sacrifice, and to resist sin (evil/corruption) that always results in spiritual decay. The sevenfold sprinkling may be equated with the perfect equation or action, just as the sevenfold witness found in the Book of Revelation describes the two components necessary to be counted as a true believer, the words written by John the Apostle, originating from YHVH/Yahshua (Rev. 1:1-2).
A second step of the cleansing and purification process would allow him/her to be restored to the community. This process included full dedication and anointing. The individual underwent supervision for seven days to make sure approval for complete healing was accurate.
On the eighth day the individual presented the appropriate offerings, being fully aware of his past from which he was most recently delivered, and his future. He requested dedication and anointing which was done at the door of the tent of meeting, symbolizing bringing the individual before G-d. One of the male lambs and a pint of oil were waved before the L-rd. The first offering, the male lamb represented a trespass offering, perhaps to signify the specific sin for which the Israelite was aware, and a reminder that one of the effects of sin from the Fall of Adam was illness.
Another feature of this process that emphasized forgiveness of the specific sin for which the Israelite was separated from the community was the priest taking some of the blood of the guilt offering and putting it on the individual’s right ear, right thumb, and right great toe (Vayikra 14:25). This was a procedure also used in the consecration of the priests. The spiritual emphasis symbolized the redemption of the individual’s spiritual hearing, obedience, service, and walking according to G-d’s commands and rulings.
Next the priest sprinkled oil before the L-rd at the doorway of the tent, which symbolized the Ruach HaKodesh (Holy Spirit), signifying that the individual was being restored to the followship. It also represented a call to the Ruach HaKodesh (Holy Spirit) to guide that individual.
There were other offerings that completed this process of restoration and purification that will not be discussed in detail in this lesson. However, these are also informative and significant with symbology that compares to spiritual concepts in the B’rit Chadashah related to repentance and t’shuva (turning to following G-d). The point is that reconciliation and restoration to the community of G-d’s people cost the lives of millions of innocent animals during the time the first sacrificial system was in place, and it will cost the lives of many more during Yahshua’s millennial reign on earth described by Isaiah 56:6-8; Jeremiah 33:15-18; Ezekiel40;43:18-46:24).
Haftarah: M’lakhim Bet: 7:3-20
King Ben-Hadad of Aram had taken the Northern Kingdom of Israel (Samaria). The famine that followed was catastrophic, with many turning to cannibalism (2 Kings 6:28-29). King Jehoram of Israel wanted to kill Elisha, considering that his prayers could have prevented everything that happened. Elisha reassured the king, “So has G-d said, ‘At this time tomorrow, six quarts of fine flour will sell for only a shekel, and half a bushel of barley for a shekel at the gate of Shomron.’” One of the king’s officers scoffed at the prophecy: “Behold, if G-d makes windows in the sky, will this thing come about?” Elisha responded, “Behold, you will see with your own eyes, but you shall not eat from there.” What faith Elisha had in G-d.
Four men suffering from the famine were living in quarantine outside the city. They were suffering from tzara’at. They decided to approach the enemy camp to beg for food. When they arrived, they found the camp deserted. For in 2 Kings 7:6 it reads, “For Adonai had caused the army of Aram to hear the sound of chariots and horses; it sounded like a huge army; and they said to each other, ‘The king of Israel must have hired the kings of the Hitti and the kings of the Egyptians to attack us.” The entire enemy army fled, leaving behind their tents, horses, donkeys, and provisions. They went to the city and reported what they found to the gatekeepers who informed King Jehoram. Although he originally thought this was an ambush, he sent messengers who confirmed what was reported. The people swarmed out of the city and looted the enemy camp, thereby breaking the famine and fulfilling Elisha’s prophecy. The king’s officer who mocked G-d was placed in charge of the city gaits by the king. But he was trampled to death by the crowds after seeing the fulfillment of Elisha’s prophecy.
If we are well grounded in G-d’s Torah, even during times of crisis the Ruach HaKodesh will empower us with the peace, strength, knowledge, and wisdom that will be needed for any situation. It is critical that we prepare ourselves now by prayerful Torah study and practicing what we learn on a daily basis, that we may develop a “Torah nature” that supersedes our human tendencies in time of crisis. We must internalize G-d’s promise that He will neither leave nor forsake us; that He never slumbers nor sleeps. Indeed, calm amid a storm attracts the attention of those who do not understand how a person can resist fear and panic. Believers who are alive today are here for this reason; to show ourselves approved by G-d in the midst of a degenerating and corrupt world, to make His Name known among the nations.
B’rit Chadashah: Matthew 9:20-26
“A woman who had had a hemorrhage for twelve years approached him from behind and touched the tzitzit on his robe. For she said to herself, ‘If I can only touch his robe, I will be healed.’ “Yahshua turned, saw her and said, ‘Courage, daughter! Your trust has healed you.’ And she was instantly healed.
The first thing we notice is that trust requires action. The woman went to Yahshua to reach for his tzitzit. In our scenario, this woman with an issue of blood (abnormal bleeding) comes to touch Yahshua’s tzitzit because she knows through her trust in Him that simply touching his garment can heal her. It’s interesting that Yahshua felt her touching his tzitzit even though he did not see her touch it. Mark 5:25-35 confirms this fact. Yahshua felt the energy exchange that occurred. As the Cohen HaGadol (High Priest), Yahshua made atonement for her before Adonai on account of her unclean discharge (See Lev. 15: 30) for an interesting parallel).
G-d’s Torah/instructions are eternal as is their Author (Matt.5:18). We must not modify, minimize, negate, or otherwise desecrate them and bring disrepute upon the G-d we say we love. Instead let us keep straining forward to what lies ahead, that is the prize of the high calling of G-d in the Messiah Yahshua (Phil. 3:14).
Shabbat Shalom,
Rabbi Tamah Davis-Hart