It’s easy to fixate on the mysterious nature of the physical ailment translated “leprosy” in Torah reading מְּצֹרָע Metzora (“leper,” Leviticus 14–15) because to focus on its spiritual causation would make us very uncomfortable. This study looks into the prophecy of the Leper Messiah that Yeshua (Jesus) fulfilled. That that we can dig into this discomfort on this subject, and in the process grow in repentance and humility before God and in compassion and love towards those around us.
There’s a big difference between learning Torah on an intellectual level, through hearing lectures and reading books versus doing it in the real world.
In the Torah reading שמיני Shemini (“eighth,” Leviticus 9–11), ancient Israel high priest Aaron and his sons are taking what Moses has taught them about being their role in the Tabernacle and starting to step into the hands-on role. We have to do the same thing. It’s a good thing to read the Bible, listen to it being spoken, but then we have to actually do what it says before it can change us and make us who God wants us to be.
Amid all the instructions about “clean” and “unclean” foods in this passage, the underlying lesson is profound: It’s in God’s great mercy and love for mankind to lift us up from the mire we’re knowingly or unknowingly trapped in then set us apart to join Heaven in the restoration of the world (Eph. 2:10; 2Tim. 2:21).
There’s a domain that is ours and a domain that is not ours. And we need to respect those boundaries to live in harmony.
When our relationship with God is damaged, we have to listen and obey when God tells us where we went wrong and how to repent and make it right. That is, if our goal is fellowship with Him.
In this exploration of the parallel passage to the Torah reading ויקרא Vayikra (“and He called,” Lev. 1:1–6:7), we discover how the whole goal of the Dwelling Place’s being with mankind, whether it was in the Garden of Eden, the Mishkan, the Messiah, or in the world made new. That is God’s goal through time — to live with us.
Why is the Tabernacle so special? When you look at this reading as it’s presented, the events of the Torah reading ויקהל Vayaq’hel (“and he assembled,” Exodus 35:1–38:20) are set in the aftermath of the golden calf (Exodus 32). While the Tabernacle architectural and interior design details in this reading make it seem identical to prior Torah readings before the golden calf incident, the key lesson of these passages is that the primary function of the Tabernacle was to establish the presence of HaShem (“The Name,” i.e., the LORD) in the midst of His people.
The LORD has desired to dwell with people since the foundation of the world (Eden), has taken steps to reestablish that relationship. God created is Israel, instructed Israel to build the Tabernacle and sent the Messiah as the Tabernacle made flesh. Then God plans to bring that to ultimate reality (New Jerusalem). God’s desire to dwell with His people has never changed.
A key first lesson of the Tabernacle is its gate, its door. That teaches that something important must change as a person moves in from the realm outside the Presence of God.
The Sanctuary of Israel was created as a dwelling place for the LORD among His people. He repeatedly implored Moses to “build it as you saw on the mountain.” This was not a “mere” copy, but a facsimile, a visual representation on earth of what happens in heaven.
The Book of Hebrews makes it abundantly clear that Yeshua is the fullness of what all the elements in the Tabernacle represent. Heaven’s goal is to live among His people. This study of he Torah reading תצוה Tetzaveh (“you shall command,” Exodus 27:20-30:10) emphasizes how see that this close connection between Heaven and humanity is God’s self-expressed desire.
“(T)he Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matthew 20:28 NASB). While some see the instructions in the Torah about relationships between masters and slaves as proof of no transcendent Source for the text, others see the context as part of a “poison pill” that Heaven put in the human heart sickness that seeks subjugation of others deemed weaker or powerless.
That’s the surprising lesson we learn from the Torah portion מִּשְׁפָּטִים Mishpatim (Exodus 21–24) and companion passages on the wrong treatment (Jeremiah 34:8–22) and right treatment (Philemon 1–22) of those who are at our mercy.
1Corinthians 10 was the apostle Paul’s midrash on Israel’s history, detailing how division arose among the children of Israel during their journey from Egypt to the Promised Land.
In the Torah reading בְּשַׁלַּח Beshalach (“when he sent,” Ex. 13:17–17:16), we see that it didn’t take Israel very long to forget all of the miracles that God had rendered on their behalf for their freedom and struck out in anger against Moses and Aaron. These lessons can teach us how to trust our Deliverer, Yeshua the Mashiakh (Jesus the Christ) and follow Him to true rest for our restless souls.