Some Questions to Ponder:
Your
Eminence’s commentary on 1 Tsefet (Peter) 3:8. I found the correllation between Luke, Acts, and Romans as
Gemara to the Mishna of Mark, Jude, and
1&2 Peter, to be very thought provoking.
8:1
– 36 The ordination of Aharon and his sons.
9:1
– 24 The offerings of Aharon and his sons.
10:1
– 7 The death of Nadab and Abihu.
A.
Induction of the High Priest and the Priesthood
1. Sanctification of the altar, Tent of
Meeting, Aaron and his sons
2. Sin offering, Burnt offering and
Offering of Completion
3. The Mincha
4. The consecration ceremony
5. Seven days of anointing
B. Eighth day of consecration - the priesthood
becomes activated
1. Aaron offers a calf as a sin offering
(nullification of the sin of the golden calf)
2. Children of Israel offer a goat
(nullification of the sin against Joseph)
3. Children of Israel offer a calf
(nullification of the sin of worshipping the golden calf)
4. The Mincha
C.
Moses and Aaron in prayer in the Tent of Meeting
1. Supplication to God
2. Blessing the children of Israel
3. The Glory of the Shekinah revealed
D.
The death of Nadab and Abihu
1. Removal of the bodies by Uzziel’s sons
2. Aaron and his sons forbidden to show
outward signs of grief
Take Aharon –
When did this event take place?
TAKE AARON –
What words were to be spoke to Aaron?
AND THE SIN-OFFERING BULL [AND THE TWO RAMS, AND THE BASKET
OF UNLEAVENED BREAD] – Which
offerings were to be brought?
and he purified the altar – Why did the altar need purifying?
and sanctified it – How was it sanctified?
to effect atonement upon it – Was the atonement just for this
event?
And it was on the eighth day – When was this “eighth day” and why
was it important?
[called...] the elders of Israel – Why were the elders called?
And Moses and Aaron went into [the Tent of Meeting] – Why did they enter the Tent of
Meeting?
Then they came out and blessed the people – What was the blessing and why did
they choose this particular blessing?
Aaron’s uncle – How do we know that Uzziel was Aharon’s uncle?
carry your kinsmen [from within the Sanctuary], etc. – Why were they to remove the bodies
from “inside” the sanctuary?
Do not leave [your heads] unshorn – Why was this command given?
so that you shall not die – What was the consequence of letting
their hair grow and rending our garments?
But your brothers, the entire house of Israel, [shall
bewail] – What do we
learn from this command?
Vayikra (Leviticus) 10:7 speaks of Aharon’s obedience to the command of Moshe to
avoid mourning for his son’s because of their greatness. In the last verse we
see his consolation.
We
also see this in 1 Tsefet 4.8-12.
The verbal tallies between the Torah and the Psalm are:
Speak - דבר, Strong’s number 01696.
Moses - משה, Strong’s number 04872.
Aaron - אהרון, Strong’s number 0175.
Vayikra (Leviticus) 8:1-2 And the LORD spake <01696> (8762) unto Moses <04872>, saying, Take Aaron <0175> and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; Take Aaron <0175> and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread;
Tehillim (Palms) 77:4 Thou holdest mine eyes waking: I am so troubled that I cannot speak <01696> (8762).
Tehillim (Palms) 77:20 Thou leddest thy people like a flock by the hand of Moses <04872> and Aaron <0175>.
Thematically,
we see that Aharon’s perception that HaShem was far off, is the same feeling that
the Psalmist expresses. In the end, they both see physical expressions of the
manifest presence of HaShem.
The verbal tallies between the Torah and the Ashlamata of Shmuel
are:
Saying - אמר, Strong’s number 0559.
HaShem – יהוה, Strong’s number 03068.
Son - בן, Strong’s number 01121.
Vayikra (Leviticus) 8:1-2 And the LORD <03068> spake unto Moses <04872>, saying <0559> (8800), Take Aaron and his sons <01121> with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread;
I Shmuel (Samuel) 2:28 And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children <01121> of Israel?
I Shmuel (Samuel) 2:30 Wherefore the LORD <03068> God of Israel saith, I said <0559> (8804) indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.
Thematically,
Shmuel speaks of the downfall of Eli’s sons, who were also priests, due to sin.
This is related to our Torah portion where we see the death of Aharon’s sons,
who were priests, due to sin.
The verbal tallies between the Torah and the Ashlamata of Isaiah
are:
Saying - אמר, Strong’s number 0559.
HaShem – יהוה, Strong’s number 03068.
Son - בן, Strong’s number 01121.
Vayikra (Leviticus) 8:1-2 And the LORD <03068> spake unto Moses, saying <0559> (8800), Take Aaron and his sons <01121> with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; Take Aaron and his sons < 01121> with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread;
Yeshayahu (Isaiah) 49:14-15 But Zion said <0559> (8799), The LORD <03068> hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son <01121> of her womb? yea, they may forget, yet will I not forget thee.
Thematically,
we see that just as the Children of Israel knew that HaShem was taking note of
their work in the Mishkan as a form of atonement, so also the Prophet speaks of
a time when the Sons of flesh will know that HaShem is their savior and
redeemer.
1. Vayikra 8: 1-10:7
The opening of our Torah Seder calls for an assembly. Thematically I see
the calling of Hakham Tsefet to one mindedness and brotherly love a connection
with that section of the Torah Seder. These openings (In Vayikra 8: 1—5 and 1
Tsefet 3: 8) both suggest that the readings are to be read together.
My attention was also drawn to the fact that collective unity and
responsibility are related in the last verses of Vayikra 10:6
Vayikra 10:6 And Moses said to Aaron, and to Eleazar and Ithamar, his
sons, "Do not uncover your heads nor tear your clothes, lest you die, and
wrath come upon all the people. But let your brethren, the whole house of
Israel, bewail the burning which the L-RD has kindled. From here, [we
learn] that when [Torah] scholars are afflicted, all of Israel is obligated to
mourn for them.
Here is the unity that Hakham Tsefet is alluding to in his opening
passages
2. 1 Sam 2:28-36 +3:20
The wicked sons of Eli, like Nadab and Abihu are cut off, destroyed.
Hakham Tsefet can be seen to understand that this section of Shemuel should be
read with this week’s Torah Seder. It seems that this is its own consolation to
the audience of Hakham Tsefet. He reassures his audience that the oppressors
and evil doers will be cut off like Nadab, Abihu, Hophni and Phinchas.
3. Isaiah 49:14-51:3
It seems plausible to understand that Hakham Tsefet was more that aware
that it was the time of Nachamu. It was for this reason that he chose to
incorporate Isaiah 8:12. This passage in the midst of Hakham Tsefet’s writings
is one of comfort, consolation and encouragement (strengthening). It appears
that Hakham Tsefet uses an Isaiah for an Isaiah.
In other words, Hakham Tsefet picks out an obscure verse in Isaiah to
drive the point of consolation home. What is more interesting is that the
political scene during the time of Hakham Tsefet bore certain characteristics
that must have reminded him of the political scenario from the obscure passage
in Isaiah. Verse 2 of Chapter 50 is of particular interest to me. “Why when I
came, was there no man?” This seems to be a play on the idea of “Who is the
man that desires life” v10 of Hakham Tsefet’s present pericope.
Isaiah 51:3 For the L-RD will comfort Zion, He will comfort all her
waste places; He will make her wilderness like Eden, And her desert like the
garden of the L-RD; Joy and gladness will be found in it, Thanksgiving and the
voice of melody.
This passage also seems to correspond to the cited passage of Hakham
Tsefet. Who is the man that desires life, and loves days, that he may see
good therein?
4. Psalms 77:1-21
This Psalm progresses from mental anguish to consolation. Therefore, it
is a perfect match to the Torah Seder and theme of consolation and
strengthening. It seems to thematically match the Sermon of Hakham Tsefet this
week. The people who Hakham Tsefet was lecturing to must have sounded like the
Psalmist. Hakham Tsefet realizes their dilemma. He follows the protocol of the
Psalmist for strengthening and consoling. He begins to talk of the good things
of G-d.
1 Tsefet 3:14-17 But even if your suffer because of righteousness, you
are blessed. Do not be afraid of their threats, nor be troubled. t
15 But sanctify Messiah as Master in your heart being perpetually ready
for verbal defense to all those who ask of the hope, but let your speech
with gentleness and fear, 16 having a good conscience so when they speak evil
(seeking to defame and condemn or incriminate) and disgrace you those who
insult your righteous conduct in Messiah will be ashamed. 17 For you are
superior when you suffer [unjustly] for doing right, if that should be G-d's
will, than to suffer [justly] for doing wrong.
Look at the great things G-d has done in, for and through you. Be
strengthened and comforted.
Cultivate
the communal good by beautifying the communal altar.
As
stated last week the service at the altar (to HaShem) must begin at the
husband/wife level and proceed to the family level, and this week we have the
progression to the community level. As with the husband/wife and family level,
the community altar must consist in unity. Without unity/like-mindedness, the
things that bring strength/comfort to the community cannot ruminate in the
local congregation. Such things as compassion, loving kindness,
humility/courteous, goodwill etc… will be stymied without the single purpose
which can only come by the unity which is the outcome of communal Torah study
and mitzvots under that of a Nazarene Hakham. We must all first see the same
goal before we can proceed and only then if in unity and mutual respect and
concern for the portion of the body that we belong.
Moshe
is commanded by HaShem in 8:1, and in 10:7 Aharon and his sons heed HaShem’s
command as given by Moshe.
Vayiqra
8.1 reminds the Children of Israel about the sin of the golden calf and Aaron’s
part in it. In Vayiqra 10.7 we see where Aaron has been forgiven for his part
of the sin and has accepted the consecration and authority placed upon him by
God. He failed the first test, but passed the second.
Vayikra
8:1-2 initiates the consecration of Aaron and his sons as the mediators for the
Bne Yisrael. Their service is in the
Mishkan, they are consecrated to this edifice.
Likewise, G-d speaks all His ordinances to Moshe concerning the Mishkan
and related services. In the final verse
of our Torah Seder, the Priesthood is consecrated in fulfilment of G-d’s
command of the opening passages and the Kohanim are consecrated (set apart)
from the people and to the Mishkan.
Therefore, they are not to leave the appointment of G-d for personal or
secular functions.
In
Vayiqra 8:1 we have the start of the Priesthood of the Levites and their being
consecrated for that calling, while at the same time the priesthood of the
firstborn is passing.
In
Vayiqra 10:7 we have the Priesthood of the Levites established in that Israel
had the luxury to mourn the apparent error which brought the deaths of Aarons
two sons but that was withheld from Levitical priesthood so as to display to
Israel the sanctity of the new servants to the Altar of HaShem.
Prepare
to be inducted into a service that is very exacting, yet includes great
rewards!
In
the time of these seven weeks of consolation/strengthening do all you can to
cultivate unity/harmony, not only to the body but dare to extend such
courtesies to those you encounter every day. Be willing to suffer abuse by
those you are trying to reach by imitating the actions/will of our Father.
The
emulation of Messiah as taught by Hakham Tsefet this week (week 2 of Nachamu)
is vital to our becoming an Ish. Be 1.like-minded, 2.Compassionate, 3.full of
brotherly love, 4.sympathetic and 5.humble minded. This will in turn lead us to
greater levels of service.
Even
though sins occur and get us off track, through the strengthening of God and
community, we can get back on the right road and rise to the calling wherewith
we have been called. We can perform our intended duties with confidence showing
loving/generous behavior to all mankind.
We
need to work on Lashon HaRa, to eliminate it from our lives.