Zekeniam Y’sra’al

( teacher of Y’sra’al)

Sherut haRitztzuy (the ministry of reconciliation)

by whom we have now received the ( Atonement)

Reconciliation of the Dvar HaRitztzuy Let this day be a day of reconciliation and regeneration

[“EHYEH ASHER EHYEH”]

( HaYaH (He was), Howeh (He is), and Yihyeh (He will be).

I AM

Father and son are one

My Memorial for generation after generation.”

Shemot 3:13-16 This is MY NAME for ever,

Yâ-hwuah, Aluahiym of your father’s Abraham, Yitzchak [Isaac], and Ya’aqob [Jacob], has sent me to you. This is my name forever,

and this is my memorial for generation to generation." and I appeared to Abraham, to Yitzchak, andto Ya’aqob as hashadday [the almighty]. and my name, Ya-hwuah, was not well known

(famous) to them.

The ministry of reconciliation

Message of Reconciliation

Torah sh’Bichtav (Written Torah)

Who hath ears to hear, let him hear?

“Sola Scriptura”

(the Scriptures alone is authoritative for faith)

(in His Name)

[Yah -hoo-Wah]

is the Name of the Creator.

(Yâhuwshúa`) is His Son

[Al-u-heem - ALHYM] means "Mighty Ones“ or "Power"

means Set-apart, Pure.

(Qodesh) also means "Set-apart"

Ruwach (Raukh) is the Ibry (Hebrew) name for His "Presence",

pictured as the Counselor, Helper, and Advocate, the One Who

"proceeds from the Father"

Tehillim 27:5

For in the day of trouble He will keep me secretly in His booth. In

the covering of His Tent He will hide me. On a Rock He raises me

up.

is for you too!

Scripture speaks of a secret place where we can simply go, be alone,

be protected, pray, and hear from Yahuahshua. Knowing there is

such a place is a matter of faith. Going back time and again, that's a

matter of building a relationship. You need not have an advanced

degree in any subject, need not have memorized Scripture from

beginning to end, but instead be aware the Yâ-hwuah of Y’sra’al

has a place for each Jew and Gentile who will open their minds and

hearts to Him.

Mt 6:5-8

When you pray, you shall not be as the role-fakers, for they love to

stand and pray in the synagogues and in the corners of the streets,

that they may be seen by men. Most certainly, I tell you, they have

received their reward. But you, when you pray, enter into your

inner chamber, and having shut your door, pray to your Father

Who is in secret, and your Father Who sees in secret shall reward

you openly. In praying, don’t use vain repetitions, as the Gentiles

do; for they think that they shall be heard for their much speaking.

Therefore don’t be like them, don't you see that your Father knows

what things you need before you ask Him.

The truth in reality is visited in this secret place AND must be

shared by those who will live or else ... they will perish ... in

darkness.

It is written

Lu 11:33

“No one, when he has lit a Lamp, puts it in a cellar or under a

basket, but on a stand, that those who come in may see the Light.

Tehillim. 119:105

Your Word is a Lamp to my feet, and a Light (aur) for my path.

The lamp of the body is the eye. Therefore when your eye is good,

your whole body is also full of Light; but when it is evil, your body

also is full of darkness. Therefore see whether the light that is in you

isn’t darkness. If therefore your whole body is full of Light, having

no part dark, it shall be wholly full of Light, as when the Lamp with

its bright shining gives you Light.”

The menorah is the only symbol created by Yâhuwshúa`

With this in mind, heart soul and strength let us study together in

the Ruwach

And now brothers and sisters

Come out of the secret place bearing light!

who see it from afar. The Secret Place, here, shines a bit of light so

many can see from afar. The topics we have chosen are addressed to

Jew and Gentile together. We do this because that is what the Bible

does. This opens the window to make more sense of what Scripture

tells us!

In the secret place is plain language, something simple to read. This

is a mere starting place for deeper consideration.

Ka'asher asah bayom hazeh tzivah Ya-hwuah la'asot lechaper

aleychem

As he hath done this day, so Ya-hwuah hath commanded to do [all

seven days], to make an atonement for you.

Why the putting away of sin is so important

Woe to you who lay the foundation of fraud and deceit [false

anointed], and who provoke the rebellion upon the earth, for by it

you shall be consumed.

For it is WRITTEN in HIS WORD

1 Corinthians 3:16

Don’t you know that you are a Dwelling Place of Ya-hwuah, and

that Yâ-hwuah’s Ruwach lives in you

Not Yâ-hwuah’s building only, as

1Co_3:9,

For we are Yâ-hwuah’s fellow-workers, ye are Yâ-hwuah’s cultivated

field, the House-edifice of the mighty One

but his temple. A mud wall may be made up of anything, not so

the walls of a temple or palace, that must have other materials.

And that the Raukh of Yâ-hwuah,

Next to the love of Yâhuwshúa` indwelling in our nature, we may

wonder at the love of the Raukh HaQodesh, that will dwell in our

souls. Let our care be to wash the pavement of this temple with our

tears, to sweep it by repentance, to beautify it with Sacredness, to

perfume it with prayers, to deck it with humility, to hang it with

sincerity.;

Escape Bâvél’s yoke; don’t bind yourself to unbeliever assemblies

Ivríym 10: 25

Yet not deserting our own congregation, just as some men

accustom; instead imploring them, yet by so much more, as ye see

that Day drawing near,

The Aramaic has here “Yoma” which could be a common

euphemism for “Yom Kippuríym” the Day of Atonement which is

the topic here. This is more evidence that the Day of Yâ-hwuah

shall come on a Day of Atonement, the 10th day of the 7th month.

2 Qorinthíym 6:14.

Do not be differently yoked to unbelievers; for what participation

does justification have with lawlessness?

And what partnership does Light have with darkness?

2 Qorinthíym 6:15.

And what harmony does the Anointed have with Bliyyá`al

(worthlessness) ?

Or what share for a believer is with an unbeliever?

2 Qorinthíym 6:16.

And what accord does the temple building of Yâ-hwuah have with

worshipped images ?

Deuteronomy 32: 16

They provoked him to jealousy with alien [thing]s; with disgusting

things they provoked him to anger.

Hirsch: "They made Him feel His rights had been violated."

Disgusting things: idols and the lewd and often homosexual rites

that accompanied many of them. Since we misused His gifts, we

would lose them.

Deuteronomy 32: 17. "

They slaughtered [sacrifices] to devastators instead of to Aluah; to

Aluahiym that they were not acquainted with--new ones that had

[only] come lately, about whom your fathers never trembled.

Devastators: Things that destroy rather than creating and renewing.

All they do is use you up. These were the modern ones—those just

invented, newcomers with no solid history, no testing or proving,

no history, and therefore no real existence. These were not even

the ones the earth was divided unto (if we take v. 8 as referring to

“sons of Aluahiym”), but puny ones pretending to have some kind

of authority. But our ancestors had not seen demons as a threat.

Did a later generation see that these Aluahiym were also

undefeated, yet fail to recognize that this was only because they had

never been tested in battle? The fact that we were never acquainted

with them is the litmus test: Did our fathers know this one as

Aluahiym? If the answer is “no”, worship of him is foreign and

forbidden. Avraham never knew Fate, Fortune, or Destiny, so do

not honor them. Neither he nor Yaaqov nor Moshe nor David nor

Eliyahu ever recognized a man as Aluahiym, so neither should we.

Deuteronomy 32: 18.

"You are neglecting the Rock that gave you birth, and have let the

Äl who waited anxiously for you and writhed in anguish to bear

you fade from your memory!

For ye are the temple building of ’Ël-Châ´y

the Living mighty One)

just as Yâ-hwuah said:

“And My dwelling place will be among them… and I will walk in

your midst

Leviticus 26: 12

"‘And I will [always] walk among you and be your Aluahiym, and

you will be My people.

Walk among you: like in the Garden of Eden! If we obey Him,

we will see the Kingdom come on earth, not in Heaven, as if He

had made some mistake in creating the earth and had to take us

somewhere else instead. If we do things rightly, He is the one

coming to camp among us. Heaven thus comes to earth. So why

would anyone want to go to Heaven?

To get away from Ya-hwuah?

A nation that did obey Him and thus come to know Him

intimately would be an oasis of peace, freedom, and amid the

"normal" patterns of this fallen age.

and I will be their ’Aluahiym (mighty Ones) and they, they shall be

My people.”

YirmYâ´huw 32: 38,

“‘And they will become My people, and I will come to serve as an

Aluahiym to them,

YchezqË´’l 37: 27

“‘“When My dwelling-place is over them, I will serve as an

Aluahiym for them, and they will serve as a people for Me.

Over them: meaning that they will be inside the tent—or that He

will have a permanent sign of His presence above them, possibly the

pillar of cloud and fire that stood over the tabernacle in times of

antiquity.

2 Qorinthíym 6:17.

Wherefore:

“Come out from the midst of them and be separated,”

said Yâ-hwuah,

“and do not touch an unclean thing,”

Numbers 16: 20-

"Then this is what will take place: the rod belonging to the man

whom I select will blossom; that way I will cause the [obstinate]

complaints of the descendants of Y’sra’al (which they are making

against you) to subside from [before] Me."

Ya-hwuah is tired of their complaining, and though they are

grumbling against Moshe, He takes it personally, and wants to put

and end to the whining, whispering, and rebellion once and for all

by an unmistakable sign so they would have no room left to argue.

Ya-hwuah does not choose the one with the most degrees from a

seminary, who has written the most books, or who has the best

fund-raising skills, but one whose leadership blossoms in light of

these witnesses to Yâ-hwuah’s covenant, provision, and testing.

Those who despise His choice will end up regretting it.

Numbers 16: 21.

So Moshe told the descendants of Y’sra’al, and every [one of] their

[tribal] chiefs each brought him a rod--one rod per ruler, for the

household of their father: twelve rods, with the rod of Aharon

among their rods.

Twelve rods: Since Levi is represented, there would only have been

one rod for the House of Yosef, and it was in the possession of

M’nasheh.

Numbers 16:22.

Then Moshe placed the rods in front of Ya-hwuah, in the Tent of

the Testimony.

Numbers 16:23.

And, sure enough, the next day when Moshe went into the Tent of

the Testimony, lo and behold, Aharon's rod had [not only]

sprouted, [but also] put forth buds, produced blossoms, and

yielded ripe almonds!

A stick that might have been severed from the tree hundreds of

years before now has not just buds, not just blooms, but fruit! And

all in one night! This was more than He said would take place. But

this is the key: the leadership of Aharon produced fruit, while the

others did not. This is how we measure one another as leaders. “A

tree is known by its fruit”. This rod was the branch of an almond

tree, the first tree to bloom in the spring in the Middle East,

sometimes even before the last snow. It is watched (YirmeYahuw

1:11-12), for its flowers alerted the nation that it was time to plant

barley. The next full moon might be the time to celebrate Passover,

if the barley was in the Aviv stage by then. The new festival year

would begin. This type of rod was very specifically chosen by Ya-

hwuah to remind them to be watchful and not lapse into easier,

more comfortable ways of thinking which come more naturally, or

we will not be in the place we need to be at the right time.

Almonds are edible at two different times--when they are tender

and green, and when they finally dry out, being inedible between

those times. The tree (or stick) that was “dead” is alive again.

Almonds are part of the menorah in the tabernacle as well, so they

are doubly the sign of priestly authority. This was the same rod

Moshe had turned into a serpent, and used to part the sea, bring

water from the rock, and defeat Amaleq. But it did not come to

life until it had Aharon's name engraved on it and was set in the

right place. Ya-hwuah is restoring the tribe of Levi, because only

they can build the next altar as well.

Numbers 16: 24.

So Moshe brought all the rods out from before Ya-hwuah toward

all the sons of Y’sra’al, and they saw it. So each took up his rod.

Saw it: also means "took it into consideration". Took up his rod:

They passed the test this time. The point had been proven, and they

no longer disputed it. But it also means each recognized his sphere

of responsibility and no longer tried to go beyond it. He took up

the burden of the well-being of whomever he was in charge of.

Maybe they were not of the caliber of Moshe and Aharon, but that

did not mean they were not responsible to lead where they did have

authority, and knew their limits. They recognized that this was a

big enough job, and chose to be faithful in it, and no one was killed

here.

Numbers 16: 25.

Then Ya-hwuah told Moshe, "Put Aharon's rod back in front of the

Testimony to be preserved as a warning to the sons of rebellion, to

bring their complaints to an end from [being] upon Me, so they

will not die."

Ya-hwuah was tired of killing Y’sra’alites. Now if someone

grumbled, all Moshe would have to do was bring out Aharon’s rod

as a reminder of his authority and ask if they really wanted to argue

with the sign Ya-hwuah had given. When their fruit surpassed

Aharon’s, they might have something worth saying! Until it did, if

they did not stay quiet, they would feel the rod! This was not so

much to commemorate the miracle as to preclude further deaths of

the same sort as Qorakh’s. They would be reminded of this rod

when they went to cover the ark, as this was their responsibility –

3:30-31; 4:4-6), but they could survive if they did not give

expression to the rebellion that was latent within them. But each

new generation that did not see this event still had to understand

authority and proper order so that they would not again fall into

chaos, so they have to be taught what it is about.

Numbers 16: 26.

So Moshe did so; he did [it] just as Ya-hwuah had ordered him.

Numbers 16: 27.

But the descendants of Y’sra’al told Moshe, "We're about to perish!

We're being exterminated, and every one of us has given up

[hope]!

Nearly 15,000 had died already.

Numbers 16: 28

. "Whoever comes near--who approaches the Dwelling Place--is

put to death! What if we are completely consumed to [the point

of] extinction?

I.e., “What if this continues until every last one of us is gone?” But

this is a breakthrough. It means that they finally recognize that

they are guilty and that their actions have consequences—that if

they get what they really deserve, they are in big trouble. This puts

all their petty reasons for complaining into perspective as a

deterrent to further foolishness. They aren’t dying of starvation as

they imagined they would, but they think it is the end of the world

when they find out they are not going to get what they wanted; no

one got an extra cut, and no one got Moshe or Aharon to step

down. But this is simply the way of an immature child. If we wait

to embrace another’s authority until we understand the matter

fully, someone will get hurt again. The only way they will ever

understand the proper order is to walk in it.

Yshá`Yâhuw 52: 11

Turn away! Leave! Get out of there! Don't touch anything ritually

impure! Get out from her midst; purify yourselves, you who bear

Yâ-hwuah’s vessels!

There are three steps to our redemption: repenting, coming out,

and then “taking the Egypt out of ourselves”. It was Y’sra’al outcry

of dissatisfaction with Egypt that led Ya-hwuah to begin to act.

Anything ritually impure: the dead bodies, or “the unclean thing”

in particular: the Abomination of Desolation (Dan. 11:31), which

will have to be removed from the Temple before the Sacred vessels

can be brought back in. Babylon stole Yâ-hwuah’s Sacred vessels

from the Temple, but was not conquered until she appropriated

them for her own feast. The Raukh of Babylon has done so again,

and there will come a “last straw” for it as well. From her midst:

from between the halves of the divided animals, that is, out of any

covenant with Babylon. Too many vessels that are prepared for His

Temple have been filled with pride instead and become useless to

Him. We need to remove the contents of the vessels that are in His

way so that He can fill us with what He wishes to use them for.

There is never room in His vessels for our own agendas. In every

other case, this phrase “who carry vessels” refers to armor-bearers

for a king or important military official.

How can we use Yâ-hwuah’s weapons for another army?

Dare we use them to advance the cause of Babylon?

2 Qorinthíym 6:18.

And I will be your Father, and ye shall be My sons and

daughters. „Says Yâ-hwuah Tsvâ’ówth (of Hosts).

1 Kĕpha 2:5

You also, as living stones, are built up as a Ruwachual House, to be

a Set-apart priesthood, to offer up Ruwachual slaughters, acceptable

to Aluahiym through Yâhuwshúa` haMashiyach.

And ye are being built up upon the foundation of the delegates and

predicators, Yâhuwshúa` the Anointed Himself being the Chief

Cornerstone, Within Whom the whole building is constructed and

grows into a pure Temple-building in Yâ-hwuah. By whom ye also

are being constructed, for a habitation of the mighty Ones by the

Raukh.

WALK IN THE LIGHT CASTING OFF THE DARKNESS

1 Kĕpha 2:9

But you are a "chosen race",

Debarim 7:6;

Because you are a people set apart to your Aluahiym; you are the

nation Ya-hwuah your Aluahiym has chosen to be an especially-

valued treasure out of all the nations that are on the face of the

earth.

The "you" here is singular; He sees us as one man. Especially-

valued treasure: Hirsch, “belonging exclusively to Himself".

Compare

Exodus 19:5;

'So now, as you hear, if you will [really] listen within My voice, and

keep My covenant, you will become to Me a uniquely valued [and

guarded] treasure above all of the [other] peoples--because all of

the earth is Mine--

Hear, listen, keep: to leave out any of these will keep us from

receiving the fullness of the gift He wants to give us through His

instruction (Torah). Listen within: or " listen into"--hear the depths

of what I am saying behind the words, the Raukh that lies behind

the letter. Rashi said this means that if we hear and obey once, we

will be able to keep hearing and improve in our obedience. If a

student will not listen to his teacher, how will he ever heard Yâ-

hwuah’s voice? A uniquely valued treasure: literally, sealed up and

hidden away. Others may see us as imprisoned in His box, "having

to" do things not required of them, losing our rights, or being

"under" the Law. But it implies being guarded to the degree that

Fort Knox or a top-secret military installation is. When everything

else gets stolen (and it will), Y’sra’al will not, because it is locked

away in His "harem" (which in Semitic languages really has a

positive meaning of being specially set apart). Everyone belongs to

Ya-hwuah, but Y’sra’al will be special to Him—on the condition

that we put into the relationships what we are supposed to; it is not

a one-sided promise. Do what He says, and you will be glad you

did. Guard the covenant carefully, and He will show us, but we

must be the first to act, because we are the less trustworthy party.

Deut. 14:2

Because you are a people set apart unto Ya-hwuah your Aluahiym.

Moreover, Ya-hwuah has selected you to be a people for Himself,

especially treasured above all nations that are on the earth.

He does not want His children to do anything in a common way

or live an "unexamined life". We do not want to settle for just

being His people when we can be His special treasure! Now Moshe

is speaking of Ya-hwuah more as a Husband than as a Father. Being

a special treasure means that others will be excluded—an unpopular

fact today. Who? Anyone who does these pagan things. Y’sra’al

has already been set apart, but our job is to separate ourselves unto

Y’sra’al so we can actually be a part of that calling. It does not

matter who your parents were; “whosoever will may come”. But

come you must. It will not come about by magic; we have to

immerse ourselves in His Word to so it becomes engrained in us.

These awesome positions also bring with them much responsibility.

You cannot set yourself apart to Ya-hwuah without giving yourself

away to the rest of Y’sra’al. The promise is to a people, not to

individuals as such.

and 26:18;

"Ya-hwuah has also declared you this day to be His particular

treasure of a people, as He had promised you, and [told you] to

keep His commandments,

Particular treasure: has the connotation of being a special jewel

locked or securely hidden away from everyone else. This

emphasizes the Sacredness for which He had designed this

"uncommon" people, who are not to be considered just another of

the nations. Kĕpha calls us living stones that are precious to Ya-

hwuah. But the whole people is the treasure. We keep His

commandments not just for our own sake, but for the benefit of all

Y’sra’al.

Malakhi 3:17

And Ya-hwuah [the Master] of Armies says, “They will belong to

Me for the day when I will prepare My specially-treasured

possession, and I will have compassion on them as a man has

compassion on his son who works for him [like a servant].

Have compassion: could mean to take pity or spare, but here the

“passion” aspect of compassion (the strong feeling) is emphasized.

Those who give their treasures to the storehouse of His people will

themselves become the treasure!

Malakhi 3:18

“When you come back, you will see [a distinction] between what is

right and what is wrong, and between those who serve Ya-hwuah

and those who do not serve Him.

What is right and what is wrong: or, the righteous and the wicked.

In Contrast too

Malakhi 3:14

“You have said, ‘Serving Aluahiym is worthless!’ and, ‘what benefit

do we [receive] for having guarded what He wants guarded and for

having walked mournfully from the presence of Ya-hwuah [the

Master] of Armies?

Built up: or, established, made permanent.

They have tested the limits to see how far they could go. His long-

lasting mercy makes them think they will get away with these things

forever.

Rom. 2:4

Or do you despise the riches of His kindness and forbearance

and long-suffering, ignoring that the kindness of Yâ-hwuah leads

you unto repentance?

We each have our own ways of doing this. Christians claim all is

forgiven and the Torah is obsolete. The rabbis think Ya-hwuah has

abdicated His authority and left it in their hands (according to the

Talmud). Modern Yahuwdah sees the miracles Ya-hwuah has done

to protect them, and chalks it up to the superiority of their armed

forces.

Malakhi 3:15.

To the point that we now call the insolent “progressive”! Not only

are those who deal wickedly built up; they have even put Ya-hwuah

to the test and gotten away with it!’”

As we stop Raukhualizing everything and come back to the literal,

physical commands as well as what they symbolize, the distinction

is quite simply defined: serving Ya-hwuah vs. serving self.

Others may be allowed to slide with such practices—elsewhere in

the world—for a time, but not you, and not here in My Land! You

must be kept cleaner than the rest, polished better than others, and

not exposed to filth like some other vessels He had made. “Many

are called—but few are chosen”, for only those who go the distance

can be Yâ-hwuah’s special treasure.

Tehillim 33:12

Officiating as priests of the Kingdom,

YashaYahuw 66:20-21

"Then they will bring all of your brothers out of all the nations [as]

a tribute to Ya-hwuah--on the horses and in the chariot or in

covered wagons or on mules or on dromedaries [up] onto My

Sacred mountain, Yerushalayim," says Ya-hwuah, "just as the sons

of Y’sra’al bring the grain offering to the House of Ya-hwuah in a

ritually pure vessel.

They: the fore-runners who go back and bring others, or those

among the nations who have been ordered to do so. Tribute: the

same word as grain offering later in the verse. They will all become

"one bread" (1 Cor. 10:17), being brothers, and therefore all

descendants of the House of Y’sra’al. On dromedaries: or, with

whirling dances--possibly a better reading, since they are likened to

pure vessels, but dromedaries (a type of camel) are not clean beasts,

nor are horses or mules; the Aramaic substitutes "songs" for

dromedaries. "Horses" actually means, at root, swift things

(alternately meaning swallows, which are swift birds), and "mules" ,

separated or divided things. Wagons: Aramaic, ewes.

YashaYahuw 66:21.

"And I will even select some of them to be priests and as Levites,"

says Ya-hwuah,

Levites were once substituted for the firstborn of other families of

Y’sra’al, so if the firstborn are better qualified to serve, having

studied more intently and demonstrated their love for Ya-hwuah,

they may be restored to that right. This probably correlates with the

144,000 (12,000 from each tribe of Y’sra’al, except that Dan is

replaced by the double-portion of Yoseyf, Rev. 7).

a Set-apart people, a people for Aluahiym’s own possession, that

you may proclaim the excellence of Him Who called you out of

darkness into His marvelous Light!

Romans 12:1

Therefore I urge you, brothers, by the mercies of Ya-hwuah, to

present your bodies a living slaughter, kodesh, acceptable to Ya-

hwuah, which is your reasonable worship.

Exodus 19:5-6

So now, as you hear, if you will really listen to (within) My Voice,

and keep My covenant, then you will become to Me a uniquely

valued and guarded treasure above all of the other peoples; because

all the earth is Mine; and you shall become for Me a kingdom of

priests, and a separated nation.’ These are the words which you shall

speak to the children of Ysra'al.”

[Proposal of Ya-hwuah]

Clearly the calling to the priesthood is the calling of all Y’sra’al. As

priests, the children of Y’sra’al would become the intermediaries,

intercessors, and Torah teachers for the rest of the world. By

keeping the Torah, Y’sra’al would embody the image of Ya-hwuah

in the world. To this end, Y’sra’al is chosen not for privilege, but for

responsibility. As a kingdom of cohanim, Y’sra’al would be the

inspiration, example, and living Torah to the nations of the world;

therefore, it is of the utmost importance that we, as the children of

Y’sra’al, understand what is contained in the book of the cohanim.

We should understand that as the children of Y’sra’al are the

embodiment of Ya-hwuah to the world; the cohanim, Aaron and

his sons, are the personification of Ya-hwuah for the children of

Y’sra’al. As Aaron (the Priest Gadol), his sons (the cohanim), and

the Levites carry out their unique calling within the community of

Y’sra’al, they represent a microcosm of what we are to become.

The revelations given to them are also for us; consequentially, they

should be studied carefully.

Leviticus 1:1

And Ya-hwuah called unto Moshe, and spake unto him out of the

tabernacle of the Congregation, saying, Speak unto the children of

Y’sra’al, and say unto them…”

And Ya-hwuah spake unto Moses, saying, Command Aaron and his

sons, saying…”

Leviticus 6:8

. "‘And he shall take from it his handful of the flour of the grain

offering, its oil, and all the frankincense that is on the grain

offering, and he shall cause it to go up in smoke upon the altar--a

soothing aroma as its memorial [portion] for Ya-hwuah.

Handful: Literally, closed fistful. It was a precise measure, not

overly generous like a storekeeper might give, but exact like a

pharmacist would measure, because too much can "kill you"

(obscure the symbolism) as easily as too little could. This gift is an

expression of our heart, and Ya-hwuah "breathes it in". Mystically

at least, Eden is directly above the Temple Mount, and the fire

carries it upward. Memorial: it both reminds the giver that in reality

all that he has belongs to Ya-hwuah, and it "reminds" Ya-hwuah of

His covenant with Israel.

Leviticus 6:9.

"‘Then Aharon and his sons may eat the rest. It must be eaten

without leaven in a set-apart place; they shall eat it in the courtyard

of the Tent of Appointment.

When someone turns oneself over in repentance (as portrayed by

the animal he brings), Ya-hwuah receives a reminder, but the rest of

what he brings belongs to the priest. This is a lot of meat. Yâ-

hwuah’s servants are rewarded for their dedication and example by

being provided with the best of the food. They bring the blood, and

they receive the body in exchange. The one who offers the blood

has the right to the body it came from, like Yahshua who offered up

not just himself but our lives as well, since he is the one who taught

us. We therefore belong to him as well as to Ya-hwuah.

(Yochanan 17) Because of his example and his intervention, we

who were exiled from Israel have also begun to turn ourselves over

to Ya-hwuah. This Torah command gives him authority to claim

us. A set-apart place: When the "Sacred Place" (the first room

within the tabernacle) is referred to, it is normally only called

"haQodesh"—The Sacred. Here, the actual word for "place"

(maqom) is present in the Hebrew text. This distinguishes it from

haQodesh proper as meaning any part of the Sacred precinct around

the sanctuary.

While the words of our Torah portion are specifically addressed to

Aaron and his sons, we must remember that what they are

commanded to do serves as our example. By understanding the

instructions to Aaron and his sons, we too learn how to fulfill our

calling to be a kingdom of a priests unto the world. Let us therefore

turn our attention to the teachings of Ya-hwuah as given to our

mentors.

Given that our Torah portion is specifically addressed to the

cohanim, it should not surprise us that it begins with a teaching

about the burnt offering, the altar, and its fire.. When Ya-hwuah

instructed Moses to address the children of Y’sra’al, He told Moses

to simply “speak” to the children of Y’sra’al. However, when

addressing Aaron and his sons, the Priest Gadol and the cohanim,

Ya-hwuah instructs Moses to “command” them. Some might think

that since the Priest Gadol and the cohanim are to be the Raukhual

beacons for the children of Y’sra’al, it would not be necessary to

address them with the more forceful act of commanding them. On

the other hand, one might assume that since the children of Y’sra’al

are not held to the same Raukhual standards, they would need the

stricter language of a “command” to bolster their obedience.

Instead, we see the opposite. The Talmud explains this peculiar use

of language in direct connection with the teaching of the whole

burnt offering. The Talmud teaches that because the cohanim

receive no portion or benefit from this particular offering, for it all

ascends in smoke,

Future generations may become less enthusiastic about this

offering in favor of those offerings which designate a portion for

the cohanim and their households. It is therefore taught that Ya-

hwuah added the weight of commandment to the burnt offering to

keep it from falling to neglect.

We may also be somewhat surprised that while the position of

Priest is one of the highest in all of Y’sra’al, the portion begins not

with the lofty services of the Priest Gadol in all of his pomp, but

instead with the mundane task of removing the ashes from the

altar. Within this simple action there is a great teaching about how

we are to carry out this special calling. Humility is always the proper

attitude of service. Yâhuwshúa`, our Priest Gadol, has invited us to

learn this necessary attitude from him.

Matthew 11:28-29

“Come unto me, all ye that labor and are heavy laden, and I will

give you rest. Take my yoke upon you; and learn of me; for I am

meek and lowly in heart.”

We see this message of humility further emphasized in the

changing of garments required in the process of fulfilling this

function.

Leviticus 6:10

‘It must not be baked with leaven. I have appointed it as their

portion [to be taken] out of my offerings by fire. It is most sacred,

just like the sin offering and guilt offering.

Leviticus 6:11.

“‘Any male among the sons of Aharon may eat it--[as] a never-

ending statute throughout your generations--from Ya-hwuah's

offerings by fire. Anything that touches them will become set

apart.'"

This simply means that any other offering that, while being

carried or when on the altar, is inadvertently bumped against the

ascending offering, which may be eaten only by the priesthood,

takes on the same level of sanctity as the ascending offering. That is,

no one but the priests may eat of it, whereas, had it not touched

the ascending offering, the offerer would have been permitted to

eat part of it.

“And the priest shall put on his linen garment, and his linen

breeches shall he put upon his flesh, and take up the ashes which the

fire hath consumed with the burnt offering on the altar, and he

shall put them beside the altar. And he shall put off his garments,

and put on other garments, and carry forth the ashes without the

camp unto a clean place.”

It may seem peculiar to many believers that doing such a mundane

task would require us to put on our good, priestly garments, yet

doing so will reveal our great respect for Ya-hwuah and His altar. It

is our way of showing Ya-hwuah that even this mundane service is a

great honor for us.

As the Tehillimist wrote,

Tehillim 84:10

“For a day in thy courts is better than a thousand. I had rather be a

door keeper in the house of my Aluahiym, than to dwell in the

tents of wickedness.”

Indeed, no matter how mundane the task, to be chosen by Ya-

hwuah for such a service is a great honor.

Again the Tehillimist wrote,

Tehillim 65:4

“Blessed is the man whom thou choosest, and causest to approach

unto thee, that he may dwell in thy courts: we shall be satisfied with

the goodness of thy house, even of thy Sacred Temple.”

We should also realize, however, that this honor of being chosen

for responsibility is a gift of grace and not a cause for arrogance. It

is for this reason that the Torah demands that we put on our good,

priestly garments when we approach Ya-hwuah and His altar, but

that we put on other, humbler garments when we go out among

the people with the ashes. By keeping our priestly garments for Ya-

hwuah, we are assured that we are indeed seeking to honor the

Sacred One by our actions and not rob Aluahiym by stealing His

glory for ourselves. It was in this same Raukh that Yâhuwshúa`

taught, saying,

Matthew 6:1-4

“Take heed that ye do not your alms before men, to be seen of

them: otherwise ye have no reward of your Father which is in

heaven. Therefore when thou doest thine alms, do not sound a

trumpet before thee, as the hypocrites do in the synagogues and in

the streets, that they may have glory of men. Verily I say unto you,

they have their reward. But when thou doest alms, let not thy left

hand know what thy right hand doeth: than thine alms may be in

secret: and thy Father which seeth in secret Himself shall reward

thee openly.”

The teaching of the ashes reveals to us another important lesson.

The ashes are the residue of the evening tamid offering that burned

on the altar all night. These ashes belong to yesterday’s offering;

thus before bringing our new offering, we must first remove the

residue of yesterday’s labors. Rabbi Samson Raphael Hirsch

eloquently teaches:

“While the ‘taking up’ of the ashes is meant to introduce the new

day’s service in terms of what was accomplished on the preceding

day, as a permanent reminder of these past accomplishments the

removal of the ashes from the camp conveys the thought that, at

the same time, the Jewish nation must begin its task anew each day.

The start of every new day summons us to set out upon our task

with full, renewed devotion, as if we had never accomplished

anything before. The memory of yesterday’s accomplishments must

not detract from the energy with which we must do our duty

today. Thoughts of what has already been accomplished can spell

death to what has yet to be done. Woe to him who rests upon his

laurels in smug complacency; who does not begin the work of each

new day with new, complete devotion as if it were the very first day

of his life’s work.”

The prophet Yechezqe’l likewise reminds us not to rest our hope

upon yesterday’s righteousness.

Yechezqe’l 18:21-22.

“Then [again], if the wicked will turn back from all the sins that he

has done, and guard all My prescribed customs, and carry out

justice and righteousness, [then] indeed he will live; he will not

die.“ Any of his rebellions that he has perpetrated will not be

brought to remembrance for him; by his righteousness that he has

done, he will survive.

Yechezqe’l 18:24

“But if the righteous turns back from his righteousness and does

injustice [and] acts in accordance with all the disgusting things the

wicked do, will he survive? None of his righteousness that he has

done will be brought to remembrance because of the betrayal by

which he has acted treacherously and for the sin that he has sinned;

in them he will die.

This is a sobering thought indeed. Consider even Paul, who said

he could be “put on the shelf” after all his righteous

accomplishments. (1 Cor. 9:27) Many who are considered righteous

by Christian standards are still doing many of the things that Ya-

hwuah condemns in this chapter. The “bar” has been raised as we

recognize that we are meant to be more than just “saved” by the

skin of our teeth, but righteous according to the Torah’s standards.

We should realize that our relationship with Ya-hwuah is eternally

in the present. We cannot rely upon yesterday’s efforts; we must

live and walk before Ya-hwuah today.

Along with the command to remove the smothering ashes of

yesterday’s offerings are two other commands; one positive and

one negative. After removing the ashes from the altar, the cohanim

are commanded to keep the fire burning. This is the positive

commandment to tend and feed the fire that it may continue upon

the altar of Ya-hwuah. The counterpart of this commandment,

stated in the negative, is to not put the fire out. This is a

prohibition against doing anything that should cause the fire to

cease or be extinguished. It is apparent that hidden within these

commandments is much more than just a simple, literal meaning.

Ya-hwuah declared through the prophet YirmeYahuw,

“Is not My word like as a fire?”

The Sacred One also spoke to YirmeYahuw,

“Behold, I will make My words in thy mouth fire…”

When YirmeYahuw refused to speak the word, he finally conceded,

“But His word was in mine heart as a burning fire…”

Moses also compared the Torah to a fiery law when he said,

“From His right hand went a fiery law for them.

The Tehillimist likewise wrote, “

There went up a smoke out of His nostrils and fire out of His

mouth devoured: coals were kindled by it.”

We should recall that when the Raukh HaQodesh fell upon the

Talmidim of Yâhuwshúa` on the day of Pentecost, it was described

as

“tongues of fire.

Yâhuwchânâ´n the Immerser declared of the Messiah,

Indeed I immerse you in water unto repentance; but the One

coming after me is mightier than I, Whose sandals I am not fit to

carry: and He will immerse you into the Fire of the Raukh of the

Pure One,

Of himself, Yâhuwshúa` declared,

“I am come to send fire on the earth; and what will I, if it be already

kindled?”

Clearly in all of these passages the fire is a symbol of the living

Torah. So, in our Torah portion today the cohanim are

commanded to keep the fire, i.e. the Torah, burning. This is the

source of our life and our light. Yâhuwchânâ´n wrote of this living

Torah in the prologue to his gospel:

Within the First was the Word, and the Word was before the Power

(’Äl), and Yâ-hwuah was the Word. his One (the Word) was within

the First before the Power (’Äl).All things through Him were

caused to exist, and separately of Him, not even one thing that has

come into existence did come into existence. Within Him was Life,

and the Life was the Light of the sons of ’Âthâ´m .And the Light

shines within the darkness, yet the darkness did not grasp it. The

Miltha/Word/Torah was made flesh (thru Yâhuwshúa` - "a body

you have prepared for me"), and dwelt (sukkot) among us , and we

closely inspected His Qabod - the Radiant Shining - as THE ONE

(the Unique and Only-Begotten)Who is from the Father,

overflowing with empowering favor and truth.

Tehillim 40:6-7

Slaughter and offering You didn’t desire. But a body You have

prepared for Me. You have not required burnt offering and sin

offering. Then I said, “Behold, I have come. It is written in the scroll

of the Book about Me.

2 Cor. 4:6

For Aluahiym, Who said, "Let there be Light in the darkness," has

made us understand that this Light is the Brightness of the Splendor

(Qabod) of Ya-hwuah that is seen in the Face of Yâhuwshúa` the

Anointed.

The Tehillimist likewise wrote,

“Thy word is a lamp unto my feet, and a light unto my path.”

This light, lamp, and fire are the living Word being written on the

hearts of the children of Y’sra’al by the Sacred Raukh that they may

fulfill their calling to be the embodiment of Ya-hwuah upon the

earth, a kingdom of priests, and a Sacred nation. The Eternal One

declared through the prophets:

YirmeYahuw 31:33

“But this shall be the covenant that I will make with the house of

Y’sra’al; After those days, saith Ya-hwuah, I will put my Torah in

their inward parts, and write it in their hearts.“

Yechezqe’l 36:27

“And I will put My Raukh within you, and cause you to walk in My

statutes, and ye shall keep My judgments, and do them.”

Thus we witness that when the Sacred Raukh was poured out upon

Yâhuwshúa`’s talmidim, they immediately began to teach the

Word. To this end the apostle Shaul warns us not to quench the

Raukh. HaQodesh As a kingdom of Priest, it is our responsibility

to fan the flames of faith and not to quench them. This is true not

just in our own hearts but also in the hearts of those whom we

teach. We must be careful that we do not allow our zeal to blow so

much hot air on the spark of faith in the heart of another that we

would extinguish the flame altogether. We have instead been

instructed by the Torah to place the wood in an orderly fashion; in

other words, we must feed the fire and not smother it. This means

we must be conscious of how much our brother or sister can

consume, and not overwhelm them with more than they can

handle. Again, our goal is not to impress them with our wisdom,

knowledge, or understanding, but to bring them to the altar of Ya-

hwuah where they too may draw near to the Creator and Sacred

One with a willing offering (korban) from their heart.

It is here at the altar with the heart of another in hand being raised

in love to the Sacred One that we fulfill our calling to be a valuable

part of the kingdom of cohanim.

The rest of our Torah portion is largely dedicated to the

inauguration of Aaron and his sons into the office of Priest. This

process is described in great detail, and takes place over a seven-day

period of time.

This seven-day period of dedication should recall for us the story of

creation. It was in seven days that Ya-hwuah Aluahiym created the

heavens and the earth. So it is in our portion that we see that the

purpose of the Priest is to restore the brokenness of creation. It is

during these seven days that the Priests prepare for the service which

will take place on the eighth day. When the Temple, the altar, and

the priesthood are all functioning, it will be the eighth day, the new

day, the eighth millennium, and we will then realize the revelation

of the new heaven and new earth. Like Shaul, we should realize that

we have been given a ministry of reconciliation. We are to dedicate

ourselves to this ministry of reconciliation and strive to restore the

image of Ya-hwuah Aluahiym in this world. It is His light that will

draw the seventy nations to Himself. It is our duty to keep the fire

of the living Torah burning so that the world may see His light and

return to the One who has created them. This is the calling not just

for Aaron and his sons, but for all the children of Y’sra’al as a

kingdom of priests.

In His Name

Blessed be, in His name

'Ya-hwuah be with you.' and they answered him, 'Ya-hwuah bless you.' "

Be not blind to the truth And, hinnei, two blind men sitting by the way side, when they

heard that Yâhuwshúa` passed by, cried out, saying, Have mercy on us, O Yâ-hwuah, [thou] Ben David. An Yâhuwshúa` stood still, and called them, and said, what will ye that I shall do unto you they say

unto Him, Yâ-hwuah, that our eyes may be opened. So Yâhuwshúa` had compassion [on them], and touched their eyes: and immediately their eyes received sight, and they followed him.

His servant and yours shalowm in Righteousness

by the GRACE of Yâ-hwuah

keiYAH nätzräya

Remember me and pray for me that Yâ-hwuah will be gracious

unto me and be merciful unto my sins which I have sinned against

him. Peace be to them that read and that hear these things and to

their servants:

Amein and Amein

Freely ye have received, freely give

A rule necessary, and of great extent. A servant in the Gospel

Vineyard, though worthy of his Comfortable support while in the work. Should never preach for hire, or make a secular traffic of the

Ruwach (spiritual work): what a scandal is it for a man to traffic with gifts which he pretends, at least, to have received from the

Ruwach HaQodesh, of which he is not the master, but the dispenser. He who preaches to get a living, or make a fortune, is guilty of the

most infamous sacrilege