41 B’re’shiyt
28 March 2015
Torah Parashah - TZAV - Wayiqra (Leviticus) 6:8- 8:36
Pesach
****
**
B’re’shiyt teaching - used with Permission
from Bradley Scott:
p 47 in study guide
B’re’shiyt 1:15
“V’hayu lim’orot
bir’qiya hash-shamiyim l’ha’iyr
‘al-ha’aretz vaye’hiy ken.”
“And let them be for lights in the
frimament of the heaven to give light on the earth: and it was so.”
This is different
from the light being brought forth in B’re’shiyt 1:3 and producing a 24 hour
period.
That light in 1:3 did not shine on
earth specifically to bring light on creation - b/c you didn’t have plant or
animal light yet.... so there was no need....nothing for it to give life to...
Now by B’re’shiyt
1:15 there is a need to give life to the earth and plants.. and then YHWH gives
them the means by which to grow - lighten the earth with the sun!
There are no new
words in this verse...
~~~
p 48 in study guide
B’re’shiyt 1:16
“Vay-ya’as Elohiym
‘et-sh’ney ham-me’orot
hag-ge’doliym ‘et-ham-ma’or haggadol le’meme’shelet hay-yom
ve’et ham-ma’or haq-qaton
le’meme’shelet hal-laye’lah ve’et
hak-kokaviym.”
“And YHWH made two
great lights - the greater light to rule the day and the lesser light to rule
the night: he made the stars (cochavim) also.”
In RSTNE:
“And Elohiym made two great lights;
the greater light to rule the yom(day), and the lesser light to rule the night:
therefor namely the cochavim(stars).”
3/4 way down page 48
in study guide ... Brad writes:
“YHWH now focuses on
the 2 lights that rule sky over over the earth.”
“The midrash is that
the sun speaks of (represents) the husband, and the moon speaks of (represents)
the wife. The wife is to be the
reflection of her husband.
Brad goes on to say
that this wife is going to be expressed as the church /body of Mashiach - those
who are going to be betrothed to YHWH.
at the bottom of page
48:
“Also, this is a
picture of YHWH and his people, He being the natural light of the day and the
witness of HIs people is to be a light in the darkness. This only the people of YHWH can do. Only when the sun goes away does the moon
rule the night.”
In B’re’shiyt we have
2 examples of this sun and moon ruling idea ...
B’re’shiyt
37:5-10 Yosef’s dream....
gives 2 allegories of the same thing.
First the dream of sheaves... and then
the dream of the sun and moon and 11 stars bowing down to Yosef.
Certainly his father
understood the imagery of this dream.... that the father is the sun, and mom is the moon.
Brad says this is the
marriage relationship of the wife...
reflecting the image of her husbandand the stars were the children...
and also a pic of YHWH and His people.
(AGAIN - based on the
Hebrew words regarding Marriage.... I
undertand the sun to be the SON/YHWH and the moon to be the couple as
ONE.... reflecting HIS light.)
The Son being
bridegroom going away and giving things to his people (the reflection) to do
while He is gone.
When the Son has gone
away then the moon reflects through the darkness... ..... Only Yah’s people can
do this...
Brad says.... “This
is why a lot of parables reflect this.”
We will talk about
this with the word l’mem’shelet.
~
New word:
HAGGE’DOLIYM
ha= the
GE’DOLIYM = the great
root - GADOL - to increase or expand
to be great, magnify, high
translated in Scripture = to be great,
to maginfiy, to be high.
used with respect to the Pharasees
testing Y’shua about whether he was the Mashiach or not.
used with what is the the great commandment...
GADOL = the greatest commandment
Sh’mot 18:11...
“greater”... “above them”..... a greater light
B’midbar 35:28
Mizmor 35:27
~
New word:
Lamimshalet -
root =
mashal = to rule or reign or have dominion, power over something
we are going to see
when we read about the lights we are going to read that these are to RULE over
the day and the night
and yet at the same
time Yah will tell us that we are not to worship these lights...
they are to RULE yet
at the same time - it is what serves man... they serve at the same time...
just like the Shabbat
is... Shabbat serves man... given for us...
-at the same time the
light rules, it serves.
this is what Y’shua
meant when He said He did not come ...”but to SERVE”
... the good kings are the good kings
who ruled in the sense of being responisble for the kingdom, but also were the
serving kings.. were there to serve Yisra’el.
It’s the same for the
commandments they are not just there to rule our lives but to serve us
there really is no
paradox.... here it is easily understood
When take idea of
serving and combine that with the fact that mem’shelet is the Hebrew word for a
parable ..... you can see Yah is teaching you something and putting things in
the celestial glories/ sky to serve us and to teach the world... of His
existance :)
Ma’shal = is the same word as -parable... and it also
means “to rule” .... many of parables Y’shua tells are about a king
-
a wedding
banquet in which you have servants etc....
-
lots of them
have to do with ruling.
~~~
Torah Parasha Wayiqra
(Lev) 6:8 - 8:36 p 84
This is talking about burnt offerings
and also about dressing the Cohen HaGadol /High Priest Aharon and his sons
washing them, anointing and dressing them.
~~~
I want to talk about
Pesach and First Fruits and Unleavened Bread...
partially because
Pesach is Friday...
but largely because
most of us watched a teaching on Pesach and unleavend bread. I have been concerned about it ever since....
So I thought we
needed to study this..b/c more than I want a teacher that I mostly trust to be
“right”.... I want to be doing what YHWH says...This person is a person and so
he might not get it all right all the time... just like me. It doesn’t mean I am done studying with his
work... It just means - we have to check everything.
I also think that in
this pursuit of the Melchizedek understanding... sometimes he gets way to far off and sounds
like Christianity.
We are not about
being Christian or about being Jewish - but rather following what the WORD of
YHWH Himself says.
~~
Pesach is about
cleansing... getting set free from sin
and Unleavened bread
is about “sanctification” = setting us apart as kadosh / holy...
During
this season we concentrate on putting sin out of our lives. We do the best we can to
clean our homes to ensure they are leaven-free. We understand physical leaven
just symbolizes sin, yet we understand what searching it out means as well:
finding sin in the places we least expect. Working to clean our homes of leaven
pictures the greater effort of searching out and removing the hidden and
hard-to-find sin from our lives.
Then
before partaking of the Passover, each of us works extra hard to make sure we
are not sinning. If we have been tolerating a sin within ourselves, we are
careful to put it away before taking the bread and wine. Though in this life we
can never be totally blameless on our own, we want to signify to God our desire
and diligence to be pure and righteous before Him (I Corinthians 5:6-8).
Sh’mot (Exodus)
12:1-27 p 56
Wayiqra
(Leviticus) 23:1-14 p 98
B’midbar
(Numbers) 28:16-26 p 130
Let’s look in the
Brit Chadashah:
Mattityahu
26:17-30 p 702
YochananMoshe
(Mark) 12-26 p 720
Luka 22:1-20 p 749
I Corinthians
5:7-8 p 854
... “but with the
unleavened matzah of sincerity and emet.”
“Unleavened” = azymos = unfermented - free of leaven or yeast,
“free from faults”
In that teaching I
refered to earlier, the teacher said that
“Artos” is the Greek word that is
translated matzah in our RSTNE... or BREAD in others...
BUT....
I want to share an
article from “Bible Tools”:
Before we start -
let’s look up
Yochanan 13:26-27 p 769
Was the
Sop Leavened or Unleavened (John 13:26-27)?
The
following is a quote from here.
A
rule of Bible study is never to base a doctrine on the meaning of a Greek or Hebrew
word, and this controversy is a prime example.
It
is true that artos, used in all of the gospel
accounts for the bread eaten during the Last Supper, is the Greek word for
"bread."
However,
this word is a very general or generic term, much like the English word
"bread" is. We use "bread" for everything from white to
whole wheat to pumpernickel bread. We also use it for breads made of corn,
barley, rye, spelt, rice, and other grains. We use it for sourdough as well as
for sweet breads like banana and pumpkin.
And,
most importantly, we use it for both
leavened and unleavened breads.
We
even use it as a generic term for food (as in "our daily bread")! The
Greeks did the same with artos.
Greek
also has a word for "unleavened," azumos
(also transliterated as azymos),
which is literally "without yeast."
Yet,
just because this word does not appear in the gospel accounts of the Last
Supper does not mean that the
bread Jesus
and His disciples ate was leavened.
Gerhard
Kittle's Theological Dictionary of the New
Testament, a pre-eminent source on New Testament
Greek, says this on the word azumos:
P.
Fiebig [a Greek-language scholar] . . . shows that the term artos
does not exclude azumos, but that in
certain circumstances, e.g., in description of the Passover, it may mean this. Hence the occurrence
of artos at the Last Supper is no proof that
this was not really the Passover.
In
addition, both early Jewish writers Josephus and Philo use artos
in their description of the matzo of the Passover meal.
Also,
the loaves of the unleavened showbread in the Tabernacle and Temple, were
regularly called artoi (plural of artos).
It is understandable, then, that the gospel
writers used the generic term artos
because they knew that their readers would know what kind of bread they were
talking about.
We
also need to understand the "sop" itself. This is the Greek word psomion,
and means "a morsel," "a crumb," "a bit," "a
fragment," or as Strong's interprets, "a mouthful." Thus, it
means a piece of food, and in the Last Supper, one used particularly for
dipping. Therefore, the word does not necessarily suggest that the sop was used
for soaking up liquid.
It
could also be used like a potato or tortilla chip for dipping in a sauce or for
scooping up smaller bits of another food toward the mouth. We have a
traditional picture in our minds of Jesus dipping a piece of bread in gravy or
something akin to salsa, but John 13:26-27 does not tell us what Jesus dipped
the piece of bread in.
It
could have been yogurt, gravy, oil, a sauce, or any number of other things.
Thus,
that the bread must have been leavened so as to be soft and absorbent is not
contemplated in the term.
Lastly,
it is nearly a certainty that the bread Jesus and His disciples used during the
meal was the same bread that Jesus used to teach them the Passover symbol of
the bread as representing His broken body (Matthew 26:26).
His
body did not contain any sin!
Leaven is a primary biblical symbol of sin and
corruption.
Would Christ want His disciples to memorialize
His sacrifice every year by thinking of Him as leavened, that is, sinful?
Certainly not!
We
are to remember that He sacrificed Himself as the perfect, sinless Lamb of God to pay for sin in our stead (I Corinthians 5:6-7; Hebrews 9:11-14: I Peter 2:21-24).
In
fact, taking the Passover with leavened bread is tantamount to blasphemy, as it
distorts and repudiates the sinless sacrifice of our Savior.
Because
Jesus fulfilled all righteousness (Matthew 3:15)—meaning, He did everything
perfectly—it is safe to conclude that the sop, and thus the bread in the
Passover symbol, was unleavened.”
***
Foot
washing
Yochanan
(John) 13: 12-17
p 769
*
I
Corinthians 11:20-34 p 859
**
My
understanding...
Pesach
will be a meal..
Even
in 3 of the 4 gospels - It clearly says they had a meal - not just bread and
wine and foot washing.
We
will have lamb at our meal - as per the first Pesach.
We
will have our own cups for wine/juice.
We will not all share one.
We will use ONLY
UNleavened bread... based on the fact that ARTOS can be several different
things...
AMEIN.
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