These studies cover the writings by the closest shelakhim (apostles) of Yeshua haMashiakh (Jesus the Christ). Commonly called the “New Testament,” this standard canon includes the four Gospels, the letters and the Apocalypse (Revelation).
There’s ample reasons to stand in awe of Heaven’s love and mercy as we recall what when Heaven showed the Jail-keeper of humanity Who is boss that “Good Friday” and resurrection day two millennia ago. But we shouldn’t forget the enduring lessons about our salvation from the seven days of Unleavened Bread that surrounded ancient Israel’s deliverance in the Exodus and ours today.
The seven-day Chag Matzot (Festival of Unleavened bread) is an annual memorial of and spiritual reflection on our redemption, reformation and restoration into the Kingdom of God. Part of the lesson of purging out leaven during the festival is mastering the malice and wickedness that is beckoning us to open our heart’s door to them. Rather, we should let in Yeshua (Jesus) to our hearts and, thus, lives as He knocks.
The Shabbat (Sabbath) before Pesach (Passover) is called Shabbat haGadol (the Great Sabbath), because it commemorates when lambs were selected for the first Pesach, to protect the inhabitants of the home from the Heaven-sent Destroyer.
On one particular Lamb Selection Day, the fullness of that annual commemoration — Messiah Yeshua (Christ Jesus) — entered Jerusalem as part of a mission to protect those in the ever-expanding house of God from the bondage of lives separated from Heaven.
The Torah reading וַיִּקְרָא Vayikra (“and He called,” Lev. 1:1–6:7) picks up immediately after God moved into the newly constructed Tabernacle (Ex. 40:34–38), ancient Israel’s tent shrine for the LORD. But the question then was, “Now what happens after God enters the Tabernacle and everyone must get out, for their own safety?”
To answer this and to help understand the seemingly strange and rather grotesque imagery of the sacrifices in the Leviticus, approach the book as one would a parable, like one tackles the parables of Messiah Yeshua (Christ Jesus).
Christians speak often of the “New Covenant,” but many view it through the lens of replacement theology and supercessionism. Doing so completely disconnects the New Covenant inaugurated in Yeshua HaMaschiach (Jesus the Christ), Who is both priest and king of His people, from the covenants (sealed contracts) God made with His people through Abraham, Isaac, Jacob and even Moses.
Without an understanding of those covenants, the New Covenant has no real meaning. The why behind these contracts is at the heart of the Torah reading כי תשא Ki Tisa (“when you take”; Exodus 30:11–34:35).
The exacting details of Israel’s Tabernacle, God’s embassy on earth, are not recorded in Torah reading תְּרוּמָה Terumah (“contribution,” Exodus 25:1–27:19) just as a feature for Architectural Digest. Rather, they are part of a testimony that God wants to live in the middle of His people.
This is the “big tent” testimony about the Creator through Israel’s history. In the Bible, His house grows from an easily portable tent to Solomon’s “wonder of the world” temple to the final temple that will be so large it covers most of the Middle East.
God wants to accommodate all who want to meet Him. But only those who are “on fire” for God — who are eager for His eternal kingdom — will be there.
One of the key lessons from Torah portion מִּשְׁפָּטִים Mishpatim (Exodus 21–24) and from the Prophets and Gospels is that God and Messiah Yeshua (Christ Jesus) doesn’t separate religious and civil laws. The reasons for that are encapsulated in the Greatest Commandment and the Golden Rule — and in the Torah laws that restricted and ultimately abolished slavery.