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This week's reading from Parashat Bechukotai (Vayikra / Leviticus 26:3-27:34), is the last portion of scriptures from Sefer Vayikra (Book of Leviticus).  The parashah begins with God stating to keep His Mitzvot (Commandments) so that the rains will come and the land will produce its fruit in its seasons (26:3-5).  In addition to this, walking in God's ways will bring peace in the land and remove the harmful beasts and no sword will pass through the land (26:6).  The scriptures say that when we obey God's Mitzvot our enemies will run and fall before us ז   וּרְדַפְתֶּם אֶת-אֹיְבֵיכֶם וְנָפְלוּ לִפְנֵיכֶם לֶחָרֶב: ח   וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם לֶחָרֶב:  26:7 'But you will chase your enemies and they will fall before you by the sword; 26:8 five of you will chase a hundred, and a hundred of you will chase ten thousand, and your enemies will fall before you by the sword. (NASB) and God will make His dwelling among us (26:11).  The Scriptures go on to say that if the people fail to keep His commandments and reject His statutes (26:14-15) that He (the Lord) will appoint a sudden terror, consumption, and fever over them which will waste away the eyes, the soul will pine away, and the sowing of seed in the fields will be useless because their enemies will eat it up (26:16).  The Lord will set his face against the people so they will fall before their enemies and the people will flea even when no one is pursuing them (26:17, יז   וְנָתַתִּי פָנַי בָּכֶם וְנִגַּפְתֶּם לִפְנֵי אֹיְבֵיכֶם וְרָדוּ בָכֶם שֹֹנְאֵיכֶם וְנַסְתֶּם וְאֵין-רֹדֵף אֶתְכֶם:).  The reason given for the Lord bringing these things upon the people is so they turn from their wicked ways and obey the Lord (26:18).  The Scriptures go on the say that if the people continue to reject the Lord he will cause the plague to מַכָּה שֶׁבַע כְּחַטֹּאתֵיכֶם “strike them seven times because of their sins” (26:21) and if they continue in hostility against the Lord it is repeated וְהִכֵּיתִי אֶתְכֶם גַּם-אָנִי שֶׁבַע עַל-חַטֹּאתֵיכֶם "I will strike you, also I seven times because of your sins."  Because of their disobedience, the people will eat and not be satisfied (26:27), and again it is repeated, if the people act with wrathful hostility against the Lord וְיִסַּרְתִּי אֶתְכֶם אַף-אָנִי שֶׁבַע עַל-חַטֹּאתֵיכֶם "I will punish you, even I seven because of your sins."  Continuing in the sin of hostility against the Lord results in the increase in punishment, the people will consume the flesh of their own children (26:29), the Lord will lay waste to the cities (26:31), and scatter the people among the nations (26:33), all because of their sin of hostility against the Lord and idolatry.  When these things happen then the land will truly enjoy its Shabbats (26:35).  The people who are left will have great weakness of heart (26:36) and the people will stumble and flea even though nobody is pursuing them and their enemies will consume them (26:37-38).  The Lord then says מ   וְהִתְוַדּוּ אֶת-עֲוֹנָם וְאֶת-עֲוֹן אֲבֹתָם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ-בִי וְאַף אֲשֶׁר-הָלְכוּ עִמִּי בְּקֶרִי: מא   אַף-אֲנִי אֵלֵךְ עִמָּם בְּקֶרִי וְהֵבֵאתִי אֹתָם בְּאֶרֶץ אֹיְבֵיהֶם אוֹ-אָז יִכָּנַע לְבָבָם הֶעָרֵל וְאָז יִרְצוּ אֶת-עֲוֹנָם: מב   וְזָכַרְתִּי אֶת-בְּרִיתִי יַעֲקוֹב וְאַף אֶת-בְּרִיתִי יִצְחָק וְאַף אֶת-בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר:  26:40 'If they confess their iniquity and the iniquity of their forefathers, in their unfaithfulness which they committed against Me, and also in their acting with hostility against Me 26:41 I also was acting with hostility against them, to bring them into the land of their enemies or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity, 26:42 then I will remember My covenant with jacob, and I will remember also My covenant with Isaac, and My covenant with Abraham as well, and I will remember the land. (NASB) The Scriptures say that if the people repent the Lord will remember His covenant with Avraham, Yitzchak (Isaac), and Yaakov (Jacob).  The Parashah ends with the Mitzvot on the Yovel (Jubilee) year.  In addition to this, the command of the tithe of one tenth is given (27:32, לב   וְכָל-מַעְשַֹר בָּקָר וָצֹאן כֹּל אֲשֶׁר-יַעֲבֹר תַּחַת הַשָּׁבֶט הָעֲשִֹירִי יִהְיֶה-קֹּדֶשׁ לַיהוָֹה:).  Read Parashat Behar. and Read Parashat Bechukotai here.

 This week's reading is from Parashat Emor (Vayikra / Leviticus 21:1-24:23) the Lord told Moshe to speak to the Cohanim about the sons of Aharon to be careful not to defile themselves by touching a dead person among his people.  One exception was given for the nearest relatives, father, mother, son, daughter, or brother (21:1-3).  The scripture goes on to say ד   לֹא יִטַּמָּא בַּעַל בְּעַמָּיו לְהֵחַלּוֹ: ה   לֹא-יִקְרְחֻה [יִקְרְחוּ] קָרְחָה בְּרֹאשָׁם וּפְאַת זְקָנָם לֹא יְגַלֵּחוּ וּבִבְשָֹרָם לֹא יִשְֹרְטוּ שָֹרָטֶת: ו   קְדשִׁים יִהְיוּ לֵאלֹהֵיהֶם וְלֹא יְחַלְּלוּ שֵׁם אֱלֹהֵיהֶם כִּי אֶת-אִשֵּׁי יְהֹוָה לֶחֶם אֱלֹהֵיהֶם הֵם מַקְרִיבִם וְהָיוּ קֹדֶשׁ:  21:4 'He shall not defile himself as a relative by marriage among his people, and so profane himself.  21:5 'They shall not make any baldness on their heads, nor shave off the edges of their beards, nor make any cuts in their flesh.  21:6 'They shall be holy to their God and not profane the name of their God, for they present the offerings by fire to the Lord, the food of their God; so they shall be holy. (NASB)  It is interesting to note the Mitzvot not to shave making baldness on our heads, not to round the edges of our beards, and not to make cuts in our flesh is placed in parallel with defiling one’s self and becoming unclean by reason of touching the dead.  Does one make himself unclean before the Lord by reason of shaving the head for the dead, or rounding the beards and making a cut in the flesh (i.e. tattoos and other religious purposes such as was done by the prophets of baal in the Neviim section of the Tanach).  The Cohanim are not to take a woman who has profaned herself as a prostitute or to take a woman who is divorced from her husband (21:7).  In addition to this, the daughter (unmarried) that profanes herself by prostitution, she profanes her father by this and she is to be put to death (21:9).  The priest that is anointed with oil shall not tear his cloths, uncover his head, or defile himself by a dead person, not even his nearest relative (21:11), the Cohen is not to leave the sanctuary or profane the sanctuary in any way (21:12).  The person who has a defect, who is lame, blind, or disfigured face or deformed limb, broken foot or hand, hunchback or dwarf, defect in his eye or skin malady, or crushed testicles (unique), no one from the descendents of Aharon is to come near to offer the sacrifices before the Lord (21:18-21).  The Cohen that approaches any of the holy things in his uncleanness will be cut off from before the Lord (22:3).  The Lord says that ט   וְשָׁמְרוּ אֶת-מִשְׁמַרְתִּי וְלֹא-יִשְֹאוּ עָלָיו חֵטְא וּמֵתוּ בוֹ כִּי יְחַלְּלֻהוּ אֲנִי יְהוָֹה מְקַדְּשָׁם:  22:9 'They shall therefore keep My charge, so that they will not bear sin because of it and die thereby because they profane it; I am the Lord who sanctifies them.  (NASB)  Additional commands are given in Vayikra 22:10-15 on who may and may not eat of the holy gifts.  The reason being טו   וְלֹא יְחַלְּלוּ אֶת-קָדְשֵׁי בְּנֵי יִשְֹרָאֵל אֵת אֲשֶׁר-יָרִימוּ לַיהוָֹה: טז   וְהִשִּׂיאוּ אוֹתָם עֲוֹן אַשְׁמָה בְּאָכְלָם אֶת-קָדְשֵׁיהֶם כִּי אֲנִי יְהוָֹה מְקַדְּשָׁם:   22:15 'They shall not profane the holy gifts of the sons of Israel which they offer to the Lord, 22:16 and so cause them to bear punishment for guilt by eating their holy gifts; for I am the Lord who sanctifies them.'‘ (NASB) The entering into the sanctuary in uncleanness and eating of the food that is given to the Cohanim results in the bearing of the guilt of sin.  We are then told that the animals brought for an offering before the Lord are to be perfect and without defect (22:18-25).  In addition to this, the Lord says to keep His mitzvot (commandments) so that one does not profane the name of the Lord (22:31-32).  The Lord then declares His Moedim (Appointed times) and the scriptures declare in these appointed times that God is sanctified (We sanctify God in our lives by doing these things).  The first Moedim is to work six days and rest on the seventh, the Shabbat rest (23:3), the Festival of Pesach (Passover) (23:5) the feast of Matzah (Unleavened bread) (23:6), and the Festival of Shavuot (Pentecost) (10-13).  The Feast of trumpets and Yom Kippur (Day of Atonement) are mentioned in Vayikra 23:26-32.  The concluding Moedim (Appointed time) is the Feast of Succot (Tabernacles) that is commanded to be observed in Vayikra 23:33-44.  The portion of scripture for this week concludes with the commands on blaspheming the Name of the Lord and on a person causing personal injury to another, יט   וְאִישׁ כִּי-יִתֵּן מוּם בַּעֲמִיתוֹ כַּאֲשֶׁר עָשָֹה כֵּן יֵעָשֶֹה לּוֹ:   24:19 'If a man injures his neighbor, just as he has done, so it shall be done to him:(NASB) the command of an eye for an eye and a tooth for a tooth is given.  The Scriptures state כב   מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם כַּגֵּר כָּאֶזְרָח יִהְיֶה כִּי אֲנִי יְהוָֹה אֱלֹהֵיכֶם:   24:22 'There shall be one standard for you; it shall be for the stranger as well as the native, for I am the Lord your God.'‘ (NASB)  The command of only “one standard” (מִשְׁפַּט אֶחָד, one judgment) is given for everyone living in the land of Yisrael so the punishment meets the crime that was committed.  A person could not exact greater punishments for lesser crimes.  This Mitzvah on an eye for an eye and tooth for a tooth demonstrates the Holiness of God and the greatness of His mercy and on the reciprocation of mercy unto others who have done us harm.  Read More here.

This week's reading comes from two Torah portions, Parshiot Acharei Mot and Kedoshim (Vayikra / Leviticus 16:1-18:30, 19:1-20:27).  In Parashat Acharei Mot (after/following the death) the Lord spoke to Moshe following the death of Aharon's two sons saying ב   וַיֹּאמֶר יְהֹוָה אֶל-מֹשֶׁה דַּבֵּר אֶל-אַהֲרֹן אָחִיךָ וְאַל-יָבֹא בְכָל-עֵת אֶל-הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל-פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל-הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל-הַכַּפֹּרֶת:  16:2 The Lord said to Moses: ‘Tell your brother Aaron that he shall not enter at any time into the holy place inside the veil, before the mercy seat which is on the ark, or he will die; for I will appear in the cloud over the mercy seat. (NASB) The scriptures describe that Aharon is to take a bull for the Chatat Korban (Sin offering) and a ram for the Olah Korban (Whole burnt offering) and that He is to perform a mikvah (ritual bath) prior to putting on the holy garments (16:3-4).  Two male goats are taken for a Chatat Korban and one ram for the Olah Korban for the congregation of people (16:5-6).  Both goats are presented at the entrance to the Ohel Moed (אֹהֶל מוֹעֵד, Tent of Meeting) one is used as a sacrifice and the other for the Azazel (לַעֲזָאזֵל, Scapegoat).  Lots are cast for the goats; the one the lot falls upon becomes the Chatat Korban.  Aharon is to make the offering, and the goat that is to remain alive is to be presented before the Lord and atonement is to be made upon it י   וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד-חַי לִפְנֵי יְהוָֹה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה:   16:10 ‘But the goat on which the lot for the scapegoat fell shall be presented alive before the Lord, to make atonement upon it, to send it into the wilderness as the scapegoat. (NASB)  Aharon makes the sacrifice of the bull for a Chatat Korban for himself and the coals from the fire upon the altar are placed in the firepan along with incense to make a cloud of smoke in the Kedosh Kedoshim (Holy of Holies) so that Aharon does not die when He enters into the Holiest place (16:11-12).  The blood of the bull is sprinkled seven times upon the mercy seat (16:14) and the blood of the goat is also sprinkled upon the mercy seat and in front of the mercy seat (16:15).  Aharon then proceeds to sanctify the altars in the Mishkhan (Tabernacle) with the blood (16:16-20).  Aharon then lays both hands upon the head of the Azazel (Scapegoat) and confesses the iniquities of the sons of Yisrael and sends the animal into the wilderness (16:21).  Aharon then takes off the cloths of the Cohen HaGadol (High Priest) and leaves them in the Mishkhan and performs another Mikvah, and the person leading the Azazel (Scapegoat) into the wilderness afterwards must also perform a Mikvah (16:23-34).  The Lord then commands the people to bring their offerings to the Lord, to not slaughter the ox, lamb, or goat in the field outside the camp, the person who does such and does not bring the animal as a peace offering is guilty and is to be cut off from his people (17:1-5).  The reason being, these things shall be a Shelamim Korban (Peace offering) before the Lord (16:5-6), this is the only sacrifice that the common man may eat and this is to be done in the presence of the Lord.  Do these scriptures tell us that the people were to regularly go before the Lord when one wanted meat to eat?  It is interesting here that the scriptures state ז   וְלֹא-יִזְבְּחוּ עוֹד אֶת-זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּהְיֶה-זֹּאת לָהֶם לְדֹרֹתָם:  17:7 ‘They shall no longer sacrifice their sacrifices to the goat demons with which they play the harlot. This shall be a permanent statute to them throughout their generations’' (NASB) that any man who does not bring the sacrifice to the door of the Ohel Moed (אֹהֶל מוֹעֵד, Tent of Meeting) is to be cut off from his people. Read More here.

This week's reading is from Parashat Tazria (Vayikra / Leviticus 12:1-13:59) the Lord speaks to Moshe on the topic of uncleanness.  When a woman gives birth she will be unclean for seven days similar to the days of her menstruation (12:1-2).  The eighth day the child is to be circumcised (12:4).  Following the birth, the woman is to remain in the blood of her purification for thirty days and she is not to touch any consecrated thing nor enter into the sanctuary until the days of her purification are complete (12:4).  This is the case for if she bears a male child.  If she bears a female child these times are doubled, she will be unclean for two weeks and remain in the blood of her purification for two months (60 days).  After this time, the woman is to bring a young lamb as an Olah Korban (Whole burnt offering) before the Lord and this is used to cleanse her for the flow of her blood.  If she cannot afford the lamb, she is to bring two turtle doves or two pigeons for a sin offering (12:5-8).  The Lord then commands Moshe to speak to the people concerning the disease of Tzaraat (Leprosy).  The Cohen (Priest) is to inspect the person showing the signs of Tzaraat (13:1-46).  The person found to have Tzaraat then is to remain outside of the camp and the Scriptures say מד   אִישׁ-צָרוּעַ הוּא טָמֵא הוּא טַמֵּא יְטַמְּאֶנּוּ הַכֹּהֵן בְּרֹאשׁוֹ נִגְעוֹ: מה   וְהַצָּרוּעַ אֲשֶׁר-בּוֹ הַנֶּגַע בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרוּעַ וְעַל-שָֹפָם יַעְטֶה וְטָמֵא | טָמֵא יִקְרָא: מו   כָּל-יְמֵי אֲשֶׁר הַנֶּגַע בּוֹ יִטְמָא טָמֵא הוּא בָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֶה מוֹשָׁבוֹ:  13:45 ‘As for the leper who has the infection, his clothes shall be torn, and the hair of his head shall be uncovered, and he shall cover his mustache and cry, 'Unclean! Unclean!'  13:46 ‘He shall remain unclean all the days during which he has the infection; he is unclean. He shall live alone; his dwelling shall be outside the camp.  (NASB)  The Lord goes on stating that a garment (wool, linen, or leather) is also able to contract Tzaraat (13:47).  These linen garments are quarantined for seven days and reexamined to see if the Tzaraat is spreading.  This most likely is a fungal mold that may be very hazardous to our health.  If the garment is found to contain Tzaraat it is to be burned with fire (13:51-52).  When the Cohen looks and the Tzaraat in the garment has not spread, the garment is washed and if the spot remains, the garment is to be declared unclean and it is to be burned with fire (13:55, נה   וְרָאָה הַכֹּהֵן אַחֲרֵי | הֻכַּבֵּס אֶת-הַנֶּגַע וְהִנֵּה לֹא-הָפַךְ הַנֶּגַע אֶת-עֵינוֹ וְהַנֶּגַע לֹא-פָשָֹה טָמֵא הוּא בָּאֵשׁ תִּשְֹרְפֶנּוּ פְּחֶתֶת הִוא בְּקָרַחְתּוֹ אוֹ בְגַבַּחְתּוֹ:).  If the mark is faded after washing, the mark is to be torn out of the garment, washed a second time, and inspected to be certain the Tzaraat has not reappeared in the garment (13:56-59).  According to the Scriptures, the garment is to be carefully inspected by the Cohen.  מח   אוֹ בִשְׁתִי אוֹ בְעֵרֶב לַפִּשְׁתִּים וְלַצָּמֶר אוֹ בְעוֹר אוֹ בְּכָל-מְלֶאכֶת עוֹר: מט   וְהָיָה הַנֶּגַע יְרַקְרַק | אוֹ אֲדַמְדָּם בַּבֶּגֶד אוֹ בָעוֹר אוֹ-בַשְּׁתִי אוֹ-בָעֵרֶב אוֹ בְכָל-כְּלִי-עוֹר נֶגַע צָרַעַת הוּא וְהָרְאָה אֶת-הַכֹּהֵן:  13:48 whether in warp or woof, of linen or of wool, whether in leather or in any article made of leather, 13:49 if the mark is greenish or reddish in the garment or in the leather, or in the warp or in the woof, or in any article of leather, it is a leprous mark and shall be shown to the priest. (NASB)  Studying the text very carefully, we find Marcus Jastrow lexicon on the word בִשְׁתִי translates as “to lay the foundation, fix the warp, start the loom,” and “to weave, in the mixture of the flax” in  addition to this the scripture describes the “boundary, border” (בְעֵרֶב לַפִּשְׁתִּים), the “wool, fleece, pelage” (וְלַצָּמֶר), “in the skin” (בְעוֹר), and “in all the work of the skin” (אוֹ בְּכָל-מְלֶאכֶת עוֹר) in the details of the inspection.  The Cohen inspects down to the very foundation of the clothing, the connecting materials, the flax and wool the manufacturing and the weaving of the linens that hold it together which make up the garment.  This describes that a very careful inspection is conducted.  In a similar way we need to inspect our lives very carefully.  Are there things in our lives were sin lays a foundation of rottenness making us unclean before the Lord?  Tzaraat was a disease that only God could heal and we will learn that the healing of Tzaraat in and of itself was a sign that the Messiah has come!   Read More here.

 In this week's portion from Parashat Shemini (Vayikra / Leviticus 9:1-11:47) we read on the eighth day Moshe called Aharon and his sons and told them to take a bull for a Chatat Korban (Sin offering) and a ram for a Olah Korban (Whole burnt offering) and offer them before the Lord (א   וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא מֹשֶׁה לְאַהֲרֹן וּלְבָנָיו וּלְזִקְנֵי יִשְֹרָאֵל: ב   וַיֹּאמֶר אֶל-אַהֲרֹן קַח-לְךָ עֵגֶל בֶּן-בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה תְּמִימִם וְהַקְרֵב לִפְנֵי יְהוָֹה:).  Moshe then commanded that they are to take a male goat for a Chatat Korban, a calf and a lamb both one year old as an Olah Korban, these are for the people.  Moshe tells Aharon and his sons to offering an ox and a ram for peace offerings and a grain offering mixed with oil because today the Lord will appear to them.  Then Aharon and his sons proceeded to make the offering before the Lord according to the instruction of Moshe (9:7-23).  The Scriptures indicate that Aharon did these things, offering the Korbanot (sacrifices) before the Lord by fire and in Vayikra 9:24 it says כד   וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהֹוָה וַתֹּאכַל עַל-הַמִּזְבֵּחַ אֶת-הָעֹלָה וְאֶת-הַחֲלָבִים וַיַּרְא כָּל-הָעָם וַיָּרֹנּוּ וַיִּפְּלוּ עַל-פְּנֵיהֶם:   9:24 Then fire came out from before the Lord and consumed the burnt offering and the portions of fat on the altar; and when all the people saw it, they shouted and fell on their faces. (NASB)  Following the offerings, it is recorded in Scripture that Nadav and Avihu went before the Lord with fire in their firepans and offered strange fire before the Lord and God killed them (10:1-5).  The Lord then spoke to Aharon saying "Do not drink strong drink when you come into the Ohel Moed” (אֹהֶל מוֹעֵד, Tent of Meeting) so that he and his sons will not die, the purpose it saysי וּלְהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר: to make a distinction between the holy and profane, between unclean and clean.  Moshe again instructs Aharon and his sons to eat of the Mincha (grain) offering because it is their portion; the grain offering is to be eating beside the altar of God because it is most holy.  The breast of the wave offering and the thigh are to be eaten in a clean place (not alongside the altar) this was their portion to be eaten.  At this point Aharon and his sons do not eat the portion of meat and Moshe is angry, he says יז   מַדּוּעַ לֹא-אֲכַלְתֶּם אֶת-הַחַטָּאת בִּמְקוֹם הַקֹּדֶשׁ כִּי קֹדֶשׁ קָדָשִׁים הִוא וְאֹתָהּ | נָתַן לָכֶם לָשֵֹאת אֶת-עֲוֹן הָעֵדָה לְכַפֵּר עֲלֵיהֶם לִפְנֵי יְהוָֹה: יח   הֵן לֹא-הוּבָא אֶת-דָּמָהּ אֶל-הַקֹּדֶשׁ פְּנִימָה אָכוֹל תֹּאכְלוּ אֹתָהּ בַּקֹּדֶשׁ כַּאֲשֶׁר צִוֵּיתִי:  10:17 ‘Why did you not eat the sin offering at the holy place? For it is most holy, and He gave it to you to bear away the guilt of the congregation, to make atonement for them before the Lord.  10:18 ‘Behold, since its blood had not been brought inside, into the sanctuary, you should certainly have eaten it in the sanctuary, just as I commanded.’ (NASB)  The goat was for the Chatat Korban (Sin offering) and the Cohen was to eat a portion of the offering in order to bear the guilt of the people and then make atonement on behalf of the people before God.  Aharon says that his sons dying are the reason he did not eat of the offering as he was commanded to do (10:19).  Following these things, the Lord gives the Mitzvot (commands) on kashrut, the dietary laws relating to what foods are clean and unclean to eat.  The purpose was to מז   לְהַבְדִּיל בֵּין הַטָּמֵא וּבֵין הַטָּהֹר וּבֵין הַחַיָּה הַנֶּאֱכֶלֶת וּבֵין הַחַיָּה אֲשֶׁר לֹא תֵאָכֵל:  11:47 to make a distinction between the unclean and the clean, and between the edible creature and the creature which is not to be eaten. (NASB)
Read More here.

Looking at the title of this week's study "Should we celebrate Easter or Passover?" the purpose of the study is to show the origins of Easter and the reasons why we as believers in Yeshua (Jesus) should not celebrate Easter. This does not mean we should not celebrate the resurrection of Yeshua (Jesus) but that we should not call the resurrection of Yeshua by the pagan festival of Easter. The Passover and the resurrection are two of the most important aspects of our faith, Yeshua is the lamb that was slain for the forgiveness of our sins so that we would not die and that Yeshua was raised from the grave for our justification. As believers it is of utmost importance for us to celebrate both and very importantly celebrate the Resurrection of our Savior, King, and Lord, Yeshua the Messiah. I hope that everyone has a wonderful Pesach (Passover) and Resurrection day celebrations.

This week's reading for Chag Pesach (Festival of Passover) is taken from Parashat Ki Tisa (Exodus 30:11-34:35).  In the portion of scriptures for this week we read that Yehoshua (Joshua) would not depart from the Ohel Moed (Tent of Meeting, אֹהֶל מוֹעֵד) and Moshe speaks to the Lord God requesting that His presence come with the Children of Yisrael (33:12-17).  Moshe then asks to see God's Glory (33:18) and God tells Moshe that he cannot see His face or he would die (33:20).  The Lord requests that Moshe come to the mountain in the morning, and then the Lord shows Moshe His glory and declares that the Lord God is merciful, gracious, slow to anger, loving, and having grace forgiving iniquity, transgression, and sin for thousands (34:6-7).  Following these things, God commands that the gods of the Promised Land be torn down and the command of the Pesach festival is to be observed each year stated here as the Feast of Unleavened Bread.  The first fruits of the ground are to be brought into the house of God and a young goat is not to be boiled in its mother's milk (34:26).  As we enter into the Pesach (Passover) holiday the scriptures say in Shemot 34:27 כז   וַיֹּאמֶר יְהוָֹה אֶל-מֹשֶׁה כְּתָב-לְךָ אֶת-הַדְּבָרִים הָאֵלֶּה כִּי עַל-פִּי | הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת-יִשְֹרָאֵל: 34:27 Then the Lord said to Moses, ‘Write down these words, for in accordance with these words I have made a covenant with you and with Israel.’ (NASB)  These Scriptures are very significant, God has made (cut) a covenant with us therefore we are a covenant people.  The covenant relationship that we have with God in the blood of the lamb is a significant factor in the decision making process on whether to celebrate Easter verses Passover.  How does our covenant relationship with God affect our understanding the differences between Easter and Passover?  What does Passover and/or Easter mean for you today?  How do you understand the meaning of Passover?  How do you understand the meaning of Easter?  Do they mean the same thing?  As we study the scriptures for truth living in holiness and righteousness before God is it ok to celebrate Easter instead of Pesach (Passover)? Read More here.

A Pesach Haggadah for those who desire to have a Pesach (Passover) meal at their own home inviting friends and family over to celebrate the death, burial, and bodily ressurection of Yeshua (Jesus) in this time of year.  The biblical festival of Pesach (Passover) is the festival our Lord and Savior Yeshua (Jesus) celebrated and so we too are to celebrate this festival with joy and thanks giving.  Note that Easter is not a biblical festival, it is a pagan holiday related to the fertility religions (male and female dieties) that was adopted instead of the Pesach (Passover) celebration due to antisemitism of the Jewish people.  Therefore,  celebrating Easter instead of Pesach (Passover) is a sin according to the Word of the Lord (the Scriptures, Bible)!

Pesach is the oldest and most important of religious festivals in the Torah, commemorating God’s deliverance of Yisrael from slavery in Mitzrayim (Egypt) and the creation of the nation of Yisrael (the Israelite people).  According to the Scriptures, Pesach marks the beginning of the religious year (  ספר שמות פרק יב א   וַיֹּאמֶר יְהוָֹה אֶל-מֹשֶׁה וְאֶל-אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר: ב   הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה: Shemot / Exodus 12:1 Now the Lord said to Moses and Aaron in the land of Egypt, 12:2 ‘This month shall be the beginning of months for you; it is to be the first month of the year to you. (NASB) note that as a result of changes in calendars, later Judaism observed the beginning of the year in the Fall with Yom Kippur and Rosh Hashana).  Pesach is based on the rituals of ancient Yisrael preserved in the pages of Scripture found in Shemot / Exodus 12-14 where Yisrael celebrated their deliverance by God from slavery in Mitzrayim.  The term Pesach (פסח) refers to the tenth and final plague God brought upon Mitzrayim that caused Pharaoh to let the people go (the death of all the firstborn of Egypt).  In obedience to God’s instructions, those who believed in the Lord placed the blood of a lamb on the door posts (mezuzot) of their homes, so that God would "pass over" those homes.  The festival celebrates the sequence of events that led to the Yisrael’s being freed from slavery and actually driven from the face of the people of Mitzrayim.  The celebration of Pesach encompasses much more than simply the celebration of deliverance from Mitzrayim.  Pesach becomes a way to celebrate the very nature of God and His gracious work in the world and in our lives.  It is in this larger dimension that Yeshua the Messiah adopted the Pesach service as a remembrance of God’s new work of deliverance in Mashiach (Christ), and allows all believers to celebrate this ancient festival giving glory to God and the greatness of His love for us. Read More here.

In this week's study from Parashat Tzav (Vayikra / Leviticus 6:1-8:36) the Lord speaks to Moshe saying when a person steals or cheats someone out of money or is extorted, that the man who sins and is guilty of these things, he is to restore what he took by robbery and make restitution for it in full and add one-fifth more.  This will be done on the same day that the man who sinned brings the guilt offering before the Lord (6:1-6 English Bible, 5:20-26 Hebrew Bible).  The man then brings his offering to the priest and the priest makes atonement for him before the Lord כו   וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָֹה וְנִסְלַח לוֹ עַל-אַחַת מִכֹּל אֲשֶׁר-יַעֲשֶֹה לְאַשְׁמָה בָהּ:  (5:26) 6:7 and the priest shall make atonement for him before the Lord, and he will be forgiven for any one of the things which he may have done to incur guilt. (NASB)  The Lord then tells Moshe the details of the burnt offering (6:8-9).  The remaining ashes are to be carried outside of the camp to a clean place.  The fire on the altar is to not go out but to be kept burning continually (6:12-13).  The תּוֹרַת (Torat, law) of the Minchah (grain, מנחת קורבן) offering, Aharon is to present it before the Lord at the altar (6:14-18) the grain is taken as food (unleavened) for the sons of Aharon.  Whoever touches these things (Minchah, chatat offering, and asham offering, etc) is consecrated before the Lord.  The grain offering that is made into cakes of unleavened bread is to be burned upon the altar as a soothing aroma to the Lord; it is to be entirely burned up (6:19-24).  The תּוֹרַת (Torat, law) of the sin offering is given, the Chatat (sin, קורבן חטאת) offering is to be eaten in the place where the burnt offering is slain, the sin offering is slain before the Lord (6:25), the priest who offers it is to eat it in the court of the Ohel Moed (Tent of Meeting, אֹהֶל מוֹעֵד).  If blood has been splashed upon the Cohen’s cloths they are to be washed in boiling water in an earthen vessel and after washing the clothing the vessel is to be broken (6:28-30).  The תּוֹרַת (Torat, law) of the Asham (guilt, קורבן אשם) offering is given, the Asham offering is to be slain in the same placed the burnt offering is slain (7:1-2).  The fat and the kidneys are offered upon the altar for the Asham offering (7:3-5).  The priest that offers the burnt offering and the grain offering is to keep the skin of the offering and the grain of the offering (7:8-10) for himself.  The תּוֹרַת (Torat, law) of the Shelamim (Peace, קורבן שלמים) offering is given (7:11-13).  The scripture says that of this thanksgiving offering, one is to bring it with the cakes of unleavened bread and the person is to present one of every offering as a contribution to the Lord (7:13-16) and all of the flesh of the offering is to be eaten up by morning (7:17-19).  If a person eats of the sacrifice of the shelamim offering while he is unclean he is to be cut off from his people (7:20-21).  The command not to eat the fat of the animal is given, anyone found eating the fat is to be cut off from the people (7:22-27).  The Lord again spoke to Moshe and had Moshe assemble all of the people before the Ohel Moed (Tent of Meeting, אֹהֶל מוֹעֵד) (8:1-5) and Moshe consecrated Aharon and his sons for the service of the Lord before all of the people.  In this consecration process, Aharon and his sons offered up each of the five types of Korbanot (i) the olah offering (“Ascending offering”), (ii) the minchah offering (“Meal offering”), (iii) the Shelamim Offering (“Peace offering”), (iv) the Chatat Offering (“Sin offering”), and (v) the Asham Offering (“Guilt offering”) before God (8:6-36). And it is written in the Scriptures לד  כַּאֲשֶׁר עָשָֹה בַּיּוֹם הַזֶּה צִוָּה יְהוָֹה לַעֲשֹֹת לְכַפֵּר עֲלֵיכֶם:  8:34‘The Lord has commanded to do as has been done this day, to make atonement on your behalf. (NASB) this is how we are to make atonement before the Lord according to the way He (God) has commanded! Read More here.

In this week's reading from Parashat Vayikra (Vayikra / Leviticus 1:1-5:26) the Lord calls to Moshe from the Ohel Moed (Tent of Meeting, אֹהֶל מוֹעֵד) saying דַּבֵּר אֶל-בְּנֵי יִשְֹרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי-יַקְרִיב מִכֶּם קָרְבָּן לַיהוָֹה מִן-הַבְּהֵמָה מִן-הַבָּקָר וּמִן-הַצֹּאן תַּקְרִיבוּ אֶת-קָרְבַּנְכֶם: ג   אִם-עֹלָה קָרְבָּנוֹ מִן-הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל-פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָֹה:  1:2 ‘Speak to the sons of Israel and say to them, 'When any man of you brings an offering to the Lord, you shall bring your offering of animals from the herd or the flock.  1:3 'If his offering is a burnt offering from the herd, he shall offer it, a male without defect; he shall offer it at the doorway of the tent of meeting, that he may be accepted before the Lord. (NASB)  The Lord instructs Moshe on the burnt offering (1:3) the man bringing the offering he is to lay his hand upon the head of the burnt offering that it may be accepted for him to make atonement on his behalf (ד   וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו:).  The blood is taken by the priest to make atonement on the altar.  The animal is skinned and cut into pieces and burned on the altar.  The young bull is slaughtered at the entrance to the Ohel Moed.  If the offering is from the flock of sheep or goats, the animal is to be slaughtered next to the altar (1:11).  If the offering is a burnt offering of the birds (pigeon or turtledove) the priest is to wring off its head, the blood poured out on the side the altar, and it is offered up as a whole burnt offering (1:14-15).  The grain offering that is presented is made of fine flour with oil and frankincense (2:1).  The grain offering is offered up in smoke before the Lord (2:2).  When bringing a grain offering that is baked as cakes it is to be unleavened bread (2:4), it is broken into pieces and oil is poured upon it.  The Lord commands of the grain offering saying יא   כָּל-הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַיהֹוָה לֹא תֵעָשֶֹה חָמֵץ כִּי כָל-שְֹאֹר וְכָל-דְּבַשׁ לֹא-תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַיהוָֹה: 2:11 'No grain offering, which you bring to the Lord, shall be made with leaven, for you shall not offer up in smoke any leaven or any honey as an offering by fire to the Lord. (NASB)  The Lord commands that every grain offering be seasoned with salt so the salt of the covenant is not lacking from the grain offering (2:12-13).  The first fruits are commanded to be brought as a part of the grain offering before the Lord.  If the offering is a part of the peace offering, the animal is slaughtered at the entrance to the tent, the blood is sprinkled on the altar, and the fat of the entrails are offered along with the two kidneys and the liver are offered on the altar before the Lord (3:1-16).  Because of this for all generations as a perpetual statute, we are not to eat the fat or the blood (3:17).  The Lord then speaks to Moshe saying that if a man sins unintentionally in the things that are commanded not to do he is to bring an offering to make atonement for the sin that is committed (4:1-12).  If the entire congregation of Yisrael sins and does not know it they are to bring an offering before the Lord (4:13-20).  The command repeats that if anyone unintentionally sins he is to bring an offering for the forgiveness of sins (4:27).  The scriptures also says יז   וְאִם-נֶפֶשׁ כִּי תֶחֱטָא וְעָשְֹתָה אַחַת מִכָּל-מִצְוֹת יְהֹוָה אֲשֶׁר לֹא תֵעָשֶֹינָה וְלֹא-יָדַע וְאָשֵׁם וְנָשָֹא עֲוֹנוֹ:  5:17 ‘Now if a person sins and does any of the things which the Lord has commanded not to be done, though he was unaware, still he is guilty and shall bear his punishment. (NASB)  Unintentional sin or unknowingly sinning before God (ignorance) does not exempt a person from the consequences of sin; an offering must be brought before the Lord in order to be forgiven.  Read More here.