Vayikrah – ” He Called ” – Heavenly VOICE emanates from his pure thought and manifestation from the place of Binah( i.e Above Jerusalem ) .
Do Teshuva ( i. e Repent ) and be Holy! Let all the tribes of Israel bring his offerings and the sacrifices to the Holy Jerusalem Temple.
The title from this week’s portion is the “Book of Leviticus” and its about drawing near. The English title, “Leviticus” comes to us and it means, “Pertaining to Levites”. “Vayikra” simply means, “And He called.” “And the LORD called to Moses and spoke to him from inside the tent of meeting” -Leviticus 1:1. This portion describes the sacrificial service and the duties of the priests. It also introduces ritual purity, the calendar of appointed times, laws of holiness and laws relating to redemption, vows and tithes.
The Eternal One called to Moses and spoke to him from the Tent of Meeting, saying: “Speak to the Israelite people and say to them: When any of you presents an offering of cattle to the Eternal: You shall choose your offering from the herd or from the flock.” – Leviticus 1:1-2
G-d instructs Moses on the five different kinds of sacrifices that were to be offered in the sanctuary:
- The olah or “burnt offering” was a voluntary sacrifice that had a high degree of sanctity and was regarded as the “standard” offering. The entire animal, except for its hide, was burned on the altar. ( Lev 1:1-17)
- The minchah or “meal offering” was a sacrifice made of flour, oil, salt, and frankincense that was partly burned on the altar and partly given to the priests to eat. (Lev 2:1-16)
- The zevach sh’lamim or “sacrifice of well-being” was a voluntary animal offering from one’s herd, sometimes brought to fulfill a vow. ( Lev 3:1-17)
- The chatat or “sin offering” was an obligatory sacrifice that was offered to expiate unintentional sins. This offering differs from the others in the special treatment of the blood of the animal. ( Lev 4:1-5:13)
- The asham or “penalty offering” was an obligatory sacrifice of a ram that was required chiefly of one who had misappropriated property. ( Lev 5:1-26)
For the following ones were all said to have offered animal sacrifices before the Tabernacle was consecrated for Israel:
Adam : According to midrash, after Adam ate the forbidden fruit from the tree of the knowledge of good and evil. And Then offered an ox upon an altar.
Midrash was expounded by R. Yehuda: The ox which Adam sacrificed had one horn in its forehead, as it is stated: “And it shall please the Lord better than an ox, or a bullock that has a horn and hoofs.” (Shabbat 28b)
Abel: Adam’s son Abel offered the best of his sheep upon this same altar to the HaShem – Genesis 4:2-4.
Noah: After Noah left the ark, he offered sacrifices of the “clean” animals to the HaShem in thanks of having survived the global flood. Noah knew the difference between clean (tahor) and unclean (tamei) animals. – Genesis 7
Abraham: Abraham built at least four altars and offered animal sacrifices upon them -Genesis 12:7,8; 13:4, 13:18; 22:9
Issac: built an altar and offered sacrifices – Genesis 26:25.
Jacob: built two altars and offered sacrifices – Genesis 33:20; 46:1.
Moses : built several altars before he was given revelation of the mishkan at Sinai. These included the sacrifices made after the battle with amalek – Exodus 17 : 5 .
As well as the sacrifices made at of Sinai after receiving the sefer habrit – book of the covenant – Exodus 24 : 4 – 6
From the book of Zohar: Come and see: On the day that the tabernacle was complete, the Holy One, blessed be He, quickly come and rested in it. Immediately, literally, “He called to Moses, and Hashem spoke to him out of the Tent of Meeting, saying…” (Leviticus 1:1). “And Hashem spoke to him…”: He informed him that in the future Yisrael will sin before Him, and this Tent of Meeting will be taken as pledge because of their sins and will not remain in their hands. This is what is written, “And Hashem spoke to him out of the Tent of Meeting,” meaning regarding the Tent of Meeting that it will be taken as pledge in the future because of Yisrael’s sins, and it will not remain in existence. The remedy for this is: “If any man of you bring an offering to Hashem” (Leviticus 1:2). Here are sacrifices for you, which protect for all. Rabbi Aba opened the discussion saying, “But as for me, I will come into Your house in the multitude of Your love” (Psalms 5:8). We have learned that it is not good for a man to go to a synagogue before consulting Abraham, Isaac and Jacob, because they instituted the prayer before the Holy One, blessed be He. Hence, in the verse: “But as for me, I will come into Your house in the multitude of Your love,” “I will come into Your house” is Abraham, “I will worship towards your Temple” (Ibid.) is Isaac, and “in the fear of You” (Ibid.) is Jacob. They should be included first and then he may enter the synagogue and say his prayer. Then does it say: “You are My servant, Yisrael, in whom I will be glorified” (Isaiah 49:3).
We will find the five major types of korban (i.e plural – korbanot). All the Korbanot are a way to draw near to G-d. Only two of the korbanot ( offerings ) have anything to do with an individual’s sin. These are the five major korbanot offerings:
- Korban Olah – Elevation Offering
- Korban Minchah – Grain Offering
- Korban Shelamim – Peace Offering
- Korban Chatat – Sin Offering
- Korban Asham – Guilt Offering
When a person desired to come near to HaShem, and he decides to offer a korban olah ( elevation offering ) . Korban olah is completely voluntary. This is often translated as “burnt offering” – And Olah means “elevated” or “lifted up.” This korban was completely consumed on the altar. Korban olah is about bringing the worshipper near to HaShem, and then “lifting” them up into His presence.
Sacrifice ( Korban) :
The sacrifice is called “Korbon” which has the root “Karov”” which means “drawing close”. The word “Offering”, in Hebrew “Korban” comes from the root: Karav, which means to ‘bring near’, to ‘come closer’. The Korbanot in the Temple had the purpose to bring near the person to the Divine Presence resting on the Holy of Holies.
The human beings that wants to draw close, make of yourself an offering to Most High. When any person of you will bring near an offering ( Korban ) to HaShem.(Leviticus 1:2).The verse can thus be understood to speak of a man who seeks to draw near to G-d. This is in light of what we have in each one of us is a Sanctuary for the Divine Presence ( Exodus 25:8 ).
The Bahir develops the etymology of Korban as follows: “Why is (a sacrifice) called Korban but because it brings the obscure forms of holiness closer? As it’s written: And bring them near one to another into one tree, and they will become one in your hands (Ezekiel 37:17). And why is it called a ‘pleasant fragrance’ (Reiakh nikhoakh)? There’s no fragrance but in the nose. And there’s no breathing that could smell but in the nose. Nikhoakh ( pleasant) means nothing but ‘descending’, As it’s written: ‘And he descended’ (Leviticus 9:22), and in the Targumim: “veNakhit” ( also Reiakh – fragrance derives from the word Ruakh – breath, or Spirit ). Therefore the mystical meaning of the Korban’s Reiakh Nikhoakh is that :The Ruakh [הרוח, – ie. the spirit] descends and unifies itself with those forms of holiness. And it brings itself close through the Korban” –Bahir 109.
Soul of man : a part of G‑d above
“Offering to HaShem from the animal” – Korban l’HaSHem min Behema -Leviticus 1:2. This speaks of the animal within man’s heart, that is, his animal soul (nefesh bahamit), which is the object that needs to be sacrificed. For according to the verse: Let the earth bring forth living animals (Genesis 1:24) it’s also written: “and the man became a Nefesh Haya (a living animal)” – Genesis 2:7.
The Chassidic masters explain that the soul’s five “names” actually describe five levels or dimensions of the soul. For the essence of the soul of man is “literally a part of G‑d above” – a piece of G‑d in us, so to speak.
- Nefesh (soul) – is the soul as the engine of physical life.
- Ruach (spirit) – is the emotional self and personality.
- Neshamah (breath) – is the intellectual self.
- Chayah (life) – the seat of will, desire, commitment and faith.
- Yechidah (singularity) – Connotes the essence of the soul–its unity with its source, the singular essence of G‑d.
The Chassidic masters speak of two distinct souls that vitalize the human being: an “Animal Soul” and a “G‑dly Soul.” The Animal Soul is driven by the quest for self-preservation and self-enhancement; in this, it resembles the soul and self of all other creations. But we also possess a G‑dly Soul – a soul driven by the desire to reconnect with its Source. These two souls, however, do not reside “side-by-side” within the body; rather, the G‑dly Soul is enclothed within the Animal Soul–just as the Animal Soul is enclothed within the body. This means that the Animal Soul, too, is vitalized by the “part of G‑d above” at its core. Ostensibly, the two souls are in conflict with each other, but in essence they are compatible
Here is the two different levels of the animal soul, called: Herd and Flock; ‘Bakar’ and ‘Tzeon’: “Herd”, that is, the gross animal soul that resemble the ox. “Flock” that is, the docile animal soul that resemble the sheep. “From the herd and from the flock you all must bring your offering” – Leviticus 1:2.
As for you, go and learn what this means: I want compassion rather than animal-sacrifices. -Matthew 9:13-14 ; For what I desire is mercy, not sacrifices, knowledge of G-d more than burnt offerings. -Hosea 6:6
Once the animal is Kosher for sacrifice, it is slaughtered, its blood is removed, and his body is consumed in the fire of the altar. it describes about the process of purification. Once we have done Repentance ( i. e Teshuva under the divine mandate of Mashiach ben Yosef – Deut 30 : 1- 10), our animal soul is slaughtered and its vital power removed, so that the Divine soul within will overcome it. Then the animal soul is offered in the Divine Fire; that is, the Divine Spark within us, as it’s written: “[Love’s] coals are coals of fire, the flame of G-d” (Song of songs 8:6). This is the soul’s love for G-d, a love that cannot be quenched, for it’s written: “Great waters cannot quench the love, nor can rivers drown it” (Song of songs 8:7).
The animal soul will be so consumed in the Divine fire that it will be transformed. It will change and work to the service of G-d’s Love, as it’s written: “Love G-d with all your heart” (Deuteronomy 6:5). It’s not written: “Livkha” (your heart) but “Levavkha” (your hearts), implying that ultimately the two souls, Divine and Animal, and the two inclinations – the good and the bad – will be surrendered to G-d’s service (cf. Berakhot 54a). Therefore, when the animal has been slaughtered and dismembered, it looks red as scarlet. But when is consumed in the altar, the fire burns it, and ascends to Heaven transformed into smoke, white like the snow, which is called “pleasant fragrance”.
The Torah describes korbanot as a ‘pleasant fragrance to G-d.’ Noah offered sacrifices to G-d, and they were accepted: “G-d smelled the appeasing fragrance” – Genesis 8:21.
The Midrash explains the purpose of korbanot by way of a parable: “This is like an uncouth prince who was given to devouring unslaughtered meat. The king said: “Let him always be at my table, and he will be reformed on his own.” So too, since the Israelites were keenly devoted to idolatry in Egypt… the Holy One said: Let them offer their sacrifices before Me at all times.” (Vayikra Rabbah 22:8)
Just as the animal is brought close to G-d, so does the person that offers the sacrifice. Just as the animal is brought near the Holy of Holies, and the smoke of the offering ascends to Heaven, Holiness descends to man causing closeness with the Creator.
The Talmud (Yoma 2:2) states that five miracles occurred with the fire that descended from heaven:
- The flame lay on the altar: in the form of a lion.
- The fire shone as brightly as the sun.
- The fire actually had a substance.
- The fire consumed wet and dry alike.
- The flame did not produce any smoke.
“You all must bring your offering.” For each individual has his unique challenge of self-refinement (cf. Kuntres haTefila 8). Isaiah explains the perfect Sacrifice before G-d: “When you make many prayers I will not hear ( if you are evil )…. Wash, make yourselves clean, put away the evil of your doings out of my sight, stop doing wrong, learn to do right; seek justice, relieve the oppressed, judge the fatherless, plead for the widow. Come then, and let us reason together, says HaShem. Though your sins be as scarlet, they shall be as white as snow” – Isaiah 1:15-18.
The first important rule is doing True Repentance (Tshuva) . That is each Individual and corporate Repentance is required, as it’s written: “Though you offer me burnt-offerings… I won’t accept them… take away from me the noise of your song… but let justice well up as waters and righteousness as a mighty stream” – Amos 5:21.
“Repent of your sins and turn to G-d, for the Kingdom of Heaven is near.” – Matthew 3:2
“The time has come,” he said. “The kingdom of G-d has come near. Repent and believe the good news!” – Mark 1 : 15
“Woe to you hypocritical Torah-teachers and P’rushim! You pay your tithes of mint, dill and cumin; but you have neglected the weightier matters of the Torah — justice, mercy, trust. These are the things you should have attended to — without neglecting the others! – Matthew 23:23
Sh’mu’el said,“Does Adonai take as much pleasure in burnt offerings and sacrifices as in obeying what Adonai says? Surely obeying ( i.e Obey His Voice – Deut 30 : 1 – 10) is better than sacrifice, and heeding orders than the fat of rams. – I Samuel 15:22
Jeremiah 7:21 – 8:3
The Book of Leviticus is primarily about the laws concerning sacrifices. The basic principle of the korban, “sacrifice,” is rooted in the word karov, meaning “To come close, To be intimate.“ The Korban represents the possibility for man to heal his damaged relationship with G-d, to come close, to rekindle what has been dimmed by sin.This studies reading discusses the ritual of the sacrifices that are offered in the Tabernacle. The sin offering for the high priest, then for the community, for the king or for an individual. Sins that the Torah delineates specifically as requiring a sin offering, in which cases he can choose between smaller animals, birds or a meal offering.
The portion begins with the words “And G-d called to Moses”. The Lubavitcher Rebbe writes that this embodies one of life’s formulas: the constant movement from concealment to revelation. Rashi explains that the heavenly voice would reach only Moses, whereas the rest of the Jewish people could not hear the voice. The Degel Machaneh Ephraim, one of the earliest books that disseminated the teachings of the Baal Shem Tov, connects this to the second Mishna in the 6th chapter of Tractate Avot: “Each and every day, a divine voice calls out from Mt. Moriah saying, ‘Woe to the people because their actions are an affront to the Torah!’” This divine voice is our thoughts of teshuva, a return to spiritual sensibility that sparks the heart of each of us every day. Whoever is sensitive enough to hear it, to understand and respond appropriately, is on the level of Moses, to whom “the voice would reach out only to him”. Whoever ignores the small subtle voice that tries to sprout in his heart every day, does not only not change for the better, it is as though the voice did not touch him at all.
When a person brings an offering from his own [in Hebrew, ‘michem’] (animal). “Michem” can also be translated “from himself”. The whole purpose of the offerings, both when the Sanctuary stood, and even more so now when each person is like a sanctuary, is to offer ourselves to G-d. We must sacrifice the animal part of ourselves – our evil inclination, which is nicknamed our “animal soul” – as an offering on the altar. (Likutei Torah)
When a person brings an offering to the Sanctuary, it should be “willingly [in Hebrew, ‘l’riztono’] before G-d”. The Maggid of Mezritch explains that a person should bring an offering of “l’ritzono”, which can mean “his own will”.
Rebbe Nachman explains a practical way that each one of us can offer the sacrifices on a daily basis – even without the Temple: All the enthusiasm that such people have when trying to do good is very precious, even if their goal is not achieved. All their effort is counted like a sacrifice, in the aspect of “For Your sake, we are killed each day; we are counted like sheep for the slaughter” (Psalms 44:23). The Tikkuney Zohar (#21, 59a) states that this verse speaks of prayer, which is considered like offering a sacrifice to G-d.
As the Tanakh puts it,“For your sake we are being put to death all day long,we are considered sheep to be slaughtered.” – Romans 8:36
Therefore always do your part, making every effort to serve G-d to the best of your ability. Whatever task is at hand, do it with all your might (Ecclesiastes 9:10). Keep it up even when all your efforts seem to be frustrated and all your attempts in vain. Do everything in your ability, and G-d will do what is good in His eyes (I Samuel 3:18). When a person wants to pray, he encounters many distractions. Still, he should give himself over entirely to the task, exerting every effort to pray properly. Even if his prayer is not perfect, his every effort is like bringing a sacrifice.
Through him, therefore, let us offer G-d a sacrifice of praise continually. For this is the natural product of lips that acknowledge his name. But don’t forget doing good and sharing with others, for with such sacrifices G-d is well pleased. –Hebrews 13:15-16
In the book of New Testament:
and a voice from heaven said, “This is my Son ( i.e Chosen one/ Righteous one) , whom I love; I am well pleased with him.” -Matthew 3:17
please find the article about the phrase “the only begotten son” ..
While he was still speaking, a bright cloud enveloped them; and a voice from the cloud said, “This is my Son ( i.e Chosen one/ Righteous one/ Servant), whom I love, with whom I am well pleased. Listen to him!” –Matthew 17:5
A voice of uproar from the city, a Voice from the temple, The voice of the LORD who is rendering recompense to His enemies. – Isaiah 66:6
Here is my servant! I have made him strong. He is my chosen one; I am pleased with him. I have given him my Spirit,and he will bring justice to the nations. –Isaiah 42:1-10
He said to me, “You are my servant, Isra’el, through whom I will show my glory.” he has said, “It is not enough that you are merely my servant to raise up the tribes of Ya‘akov and restore the offspring of Isra’el. I will also make you a light to the nations, so my salvation can spread to the ends of the earth.” – Isaiah 49
So it is to you first that G-d has sent his servant ( i.e chosen one/ Tzaddik) whom he has raised up, so that he might bless you by turning each one of you from your evil ways.” – Acts 3:26
The WatchMen from Israel Witness: Please if you are called by Messiah Ben Yoseph and accept His Divine Mandate, Devarim 30: 1-10 come and unite with us, Bait Ya’acob, and let we together build that Mighty Nation from ***the lost sheep of the house of Yisra’ĕl.***
Messiah Ben Yoseph said as we love to call Yeshua:
but rather go to the lost sheep of the house of Yisra’el – Matthew 10:6
And He answering, said, “I was not sent except to ***the lost sheep of the house of Yisra’ el. ” -Matthew 15:24
“For the Son of Aḏam has come ***to save what was lost.*** -Matthew 18:11
“For the Son of Aḏam has come to seek and ***to save what was lost.” -Luke 19:10
Once more He asked them, “Whom do you seek?” And they said, “יהושע of Natsareth.” יהושע answered, “I said to you that I am. If, then, you seek Me, allow these to go,” in order that the word might be filled which He spoke, ***“Of those whom You have given Me, I have lost none.”*** –John 18:7-9
Rabbi Shaul and the other writers of The HaBerith HaChadashah Scriptures are really calling out to ALL the seed, sons, of Ya’acob Avinu:
Romans 9:25-27 As He says in Hosea too, “I shall call them My people, who were not My people, and her beloved, who was not beloved.” “And it shall be in the place where it was said to them, ‘You are not My people,’ there they shall be called sons of the living Elohim.” And Yeshayahu cries out on behalf of Yisra’ĕl, “Though the number of the children of Yisra’ĕl be as the sand of the sea, the remnant shall be saved.
By the Ruach HaKodesh, through the mouth of our father David, your servant, you said,‘Why did the nations rage and the peoples devise useless plans? The kings of the earth took their stand; and the rulers assembled together against Adonai and against his Messiah. “This has come true in this city, since Herod and Pontius Pilate, with Goyim and the peoples of Isra’el, all assembled against your holy servant Yeshua, whom you made Messiah, to do what your power and plan had already determined beforehand should happen.–Acts 4:25-28
In the Rabbinical Academy’s book of Agadah, it has been said that, although the whole Torah was uttered by the mouth of Most High (Gvurah), WHICH IS MALCHUT, it was uttered also by Moses himself, WHO IS ZEIR ANPIN. What exactly? For example, the curses in the book of Devarim. They were then included in the mouth of Gvurah. It therefore says, “Moses speaks, and Elohim answers him by a voice.” “Moses speaks”: This is the voice of Moses, NAMELY ZEIR ANPIN, “and Elohim answers him by a voice.” This is Gvurah, NAMELY MALCHUT ( Kingdom) , that acknowledged the voice. Hence, it “answers him by a voice,” that is, by the voice of Moses. Now, he who opened the discussion with words of the Torah, let him speak up. They sat down.
Bat Kol – Manifestation of the Holy Spirit
The subject of a “voice from heaven” exists in Judaism in the Bat Kol (or “Bath Kol”), meaning “daughter of a voice” (i.e., Luke 3:22). Its feminine attribution is similar to that of the Shekinah (“Divine Presence”) and Ruach haKodesh (“Holy Spirit”). Da’at = the Bat Kol (literally “Daughter of the Voice,” also called the “Voice of Heaven”), the Spirit hovering over the face of the Waters (Genesis 1:2), also called the “Spirit of Messiah”.
The same concepts of the Holy Spirit, the Shekinah, the Kingdom and the voice from heaven (the Bat Kol ) can be found in the new testament; And I heard a voice from heaven…. ( i. e THE “BAT KOL”) …..-Revelation 14 : 2 – And in another text the Ruach HaKodesh came down on him in physical form like a dove; and a voice came from heaven, “You are my Son, whom I love; I am well pleased with you.” – Luke 3:22
… and they heard a great voice out of the heaven ( i.e Bat Kol ) saying to them, “Come up hither” and they went up to the heaven in the cloud, and their enemies beheld them; –Revelation 11 : 12
The Bat Kol is referred to as a “manifestation” of the Holy Spirit in the following tractate: Talmud, Makkoth 23b – R. Eleazar said: The Holy Spirit manifested itself in three places; at the Tribunal of Shem, at the Tribunal of Samuel of Ramah, and at the Tribunal of Solomon. At the Tribunal of Shem, as it is written, And Judah acknowledged them, and he said, She is right, it is from me. How did he know [for certain]? Maybe, just as he had come to [consort with] her, some other man had come to [consort with] her? [But] it was a Bath Kol that came forth and said, ‘She is right, constrained by Me these things came about.’ ‘At the Tribunal of Samuel,’ — as it is written, Here I am; witness against me before the Lord and before His anointed, whose ox have I taken? or whose ass . . . and they said, Thou hast not defrauded us nor oppressed us, neither hast thou taken aught of any man’s hand. And he said unto them, The Lord is witness against you and His anointed is witness this day that ye have not found aught in my hand,’ and He said, [He is] witness. ‘And He said’; should it not be ‘And they said’? [But] it was a Bath Kol that came forth and said, ‘I am witness in this matter.’ ‘At the Tribunal of Solomon,’ — as it is said, And the king answered and said, Give her the living child, and in no wise slay it; she is his mother: ‘She is his mother’; whence knew he [for certain]? Maybe, she had been acting craftily? [But] it was a Bath Kol that came forth and said, ‘She is his mother’.
The guidance of the Bat Kol is said to be what “remained” of prophecy following the age of the prophets: Midrash Rabbah, The Song of Songs VIII:13 – R. Aibu said: Said the Holy One, blessed be He: ‘It is My intention to assign to Israel an advocate among the nations.’ What is this? The Bath Kol, as it says, Except the Lord of Hosts had left unto us a very small remnant (Isaiah 1:9). It has been taught: With the death of the last prophets Haggai, Zechariah, and Malachi, the holy spirit departed from Israel, but still the Bath Kol was available to them.
As the voice John hears is from “heaven” which is associated with the “heavenly Temple,” the voice of the Bat Kol was often heard from the earthly Temple: Midrash Rabbah, The Song of Songs VIII:13 – Once Johanan the High Priest heard a Bath Kol issue from the Holy of Holies and say: ‘The young men who went out to war have gained a victory at Antioch.’ They made a note of the day and the hour, and it proved to be so; they did in fact gain a victory on that day. Once Simon the Just heard a Bath Kol issue from the Holy of Holies and say, ‘The intention of the enemy to destroy the Temple is frustrated, and Caius Caligula is slain, and his decrees are annulled’ .
The Bat Kol is also seen as directly speaking to an enemy of Israel in the chapter of revealtion: … and they heard a great voice out of the heaven ( i.e Bat Kol ) saying to them, “Come up hither” and they went up to the heaven in the cloud, and their enemies beheld them; –Revelation 11 : 12
Midrash Rabbah, Lamentations Prologue XXIII – ’And one shall start up at the voice of a bird’: this refers to the wicked Nebuchadnezzar. Rabbi said: For eighteen years a Bath Kol used to go forth in the palace of Nebuchadnezzar and proclaim, ‘ Wicked servant, go and destroy thy Master’s house, because His children disobey Him.’ ’And all the daughters of music shall be brought low’: thus Nebuchadnezzar went up and stopped all singing in the house of feasting, and so it is written, They drink not wine with a song (Isaiah 24:9)
Soncino Zohar, Bereshith, 246b – Observe that Thought is the beginning of all. This Thought is recondite and inscrutable, but when it expands it reaches the place where spirit abides and is then called Understanding (Binah), which is not so recondite as the preceding. This spirit expands and produces a Voice composed of fire, water, and air, which corresponds to north, south, and east. This Voice embraces in itself all forces, and speaks to Utterance, and this shapes the word properly. When you examine the grades closely, you find that Thought, Understanding, Voice, Utterance are all one and the same, and there is no separation between them, and this is what is meant by the words: “The Lord is one and His Name is One.”
Soncino Zohar, Shemoth, Raya Mehemna, 43b … the Shema, contains the mystery of the right side, called “The Supernal Grace”, for it effects the union of all things extending unto the four quarters of the universe; and the Holy One, blessed be He, through the medium of this attribute, brings forth order and harmony in the whole universe, a harmony which extends even to the lowest depths. By this attribute of Grace the Holy One created the world, when He wrapped Himself in the garment of light. This Supernal Grace is the Unifier. For this reason the section of the Shema is joined to that of “And it shall be”; for the act which makes each day a unity and likewise forms the whole sum of separate days into the perfect whole, is the fact of following the Divine Will in knowledge and action; and through this act alone (of concentration on the union during prayer and the recitation of the Shema) can that union of which we have frequently spoken be attained: that is, the union of each day, the union which is expressed in the sentence: “Hear, O Israel, YHVH Elohenu YHVH is one”. These three are one. How can the three Names be one? Only through the perception of Faith: in the vision of the Holy Spirit, in the beholding of the hidden eyes alone. The mystery of the audible voice is similar to this, for though it is one yet it consists of three elements-fire, air, and water, which have, however, become one in the mystery of the voice. Even so it is with the mystery of the threefold Divine manifestations designated by YHVH Elohenu YHVH – three modes which yet form one unity. This is the significance of the voice which man produces in the act of unification, when his intent is to unify all from the En-sof to the end of creation. This is the daily unification, the secret of which has been revealed in the holy spirit. There are many kinds of unification, and all are appropriate, one involving the other, but the one which is effected on earth by the symbolism of the voice is the most appropriate.
The “voice out of the heaven” is called the Bat Kol (literally “daughter of a voice”) in Hebraic literature and is associated with determining who is worthy of ascending into the heavenly clouds:
Talmud – Mas. Chagigah 14b – Moreover, in my dream, I and ye were reclining on Mount Sinai, when a Bath Kol was sent to us, [saying]: Ascend hither, ascend hither! [Here are] great banqueting chambers, and fine dining couches prepared for you;
Talmud – Mas. Chagigah 13a – A Bath Kol went forth and said to him: O wicked man, son of a wicked man, grandson of Nimrod, the wicked, who stirred the whole world to rebellion against Me by his rule. How many are the years of man? Seventy, for it is said: The days of our years are threescore years and ten, or even by reason of strength fourscore years. But the distance from the earth to the firmament is a journey of five hundred years, and the thickness of the firmament is a journey of five hundred years, and likewise [the distance] between one firmament and the other. Above them are the holy living creatures: the feet of the living creatures are equal to all of them [together]; the ankles of the living creatures are equal to all of them; the legs of the living creatures are equal to all of them; the knees of the living creatures are equal to all of them; the thighs of the living creatures are equal to all of them; the bodies of the living creatures are equal to all of them; the necks of the living creatures are equal to all of them; the heads of the living creatures are equal to all of them; the horns of the living creatures are equal to all of them. Above them is the throne of glory; the feet of the throne of glory are equal to all of them; the throne of glory is equal to all of them. The King, the Living and Eternal God, High and Exalted, dwelleth above them. Yet thou didst say, I will ascend above the heights of the clouds, I will be like the Most High! Nay , thou shalt be brought down to the nether-world, to the uttermost parts of the pit.
Here is the similar passage in new testament:
And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Yeshua, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. -Acts 1:9-11
The heavenly clouds are associated with Shekinah:
Soncino Zohar, Bereshith, Section 1, Page 176b – Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant (S. S. III, 6). ‘When Israel’, he said, ‘were journeying in the wilderness, the Shekinah went in front of them, as it is written: “And the Lord went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light” (Ex. XIII, 22). They on their side followed its guidance; wherefore it is written: “Thus saith the Lord: I remember thee the affection of thy youth, the love of thine espousals; how thou wentest after me in the wilderness, etc.” (Jer. II, 2). The Shekinah was accompanied by all the clouds of glory, and when it journeyed the Israelites took up their march, as it says: “And whenever the cloud was taken up from over the tent, then after that the children of Israel journeyed, etc.” (Num. IX, 17). And when the Shekinah ascended, the cloud also ascended on high, so that all men looked up and asked: “Who is this that cometh out of the wilderness like pillars of smoke?”
Soncino Zohar, Shemoth, Section 2, Page 51b – AND THE PILLAR OF THE CLOUD REMOVED FROM BEFORE THEM AND STOOD BEHIND THEM. What was this pillar of cloud? R. Jose said that it was the cloud which is always seen with the Shekinah, the cloud into which Moses entered (Ex. XXIV, 18). R. Abba said that it was that which supports the Zaddik, coming from the side of Grace (Hesed), wherefore it went by day, while there was another cloud which went by night and was called “pillar of fire”.’ R. Simeon said that the pillar of cloud by day represented Abraham (Mercy), and the pillar of fire by night, Isaac (Severity), both attributes being united in the Shekinah, through the agency of the grade mentioned by R. Abba.
Soncino Zohar, Shemoth, Section 2, Page 143b – the Song of Songs represents the “Cup of Blessing” when tendered by the Right Hand, and therefore all love and joy is found therein, as in no other song in the world. Therefore was this song aroused from the side of the Patriarchs.‘On the day when this song was revealed the Shekinah descended to earth, as it is written, “And the priests could not stand to minister because of the cloud.” Why? Because “the glory of the Lord had filled the house of the Lord” (I Kings VIII, 11)
The Shekinah is associated – souls following death:
Soncino Zohar, Vayikra, Section 3, Page 53a – R. Eleazar said: ‘When a man is on the point of leaving this world, his soul suffers many chastisements along with his body before they separate. Nor does the soul actually leave him until the Shekinah shows herself to him, and then the soul goes out in joy and love to meet the Shekinah. If he is righteous, he cleaves and attaches himself to her.
Soncino Zohar, Bemidbar, Section 3, Page 152b – IF ANY MAN (lit. a man, a man) OF YOU… SHALL BE UNCLEAN, ETC. What signifies the repetition of the term “a man”? It signifies “a man who is a man”, that is, who is otherwise worthy of the name “man”, and fit to receive the supernal soul, but who has allowed himself to be blemished and defiled so that the Shekinah cannot abide with him.
Promises blessings – Hear and Obey his voice
The promises blessings comes to those who obey His Torah in faith of Messiah – Hebrews 4:2 and curses to those who do not heed it. As it is written: Deuteronomy 28:1-2 – And it hath been, if thou does hearken diligently to the voice of YHWH thy G-d, to observe to do all His commands which I am commanding thee to-day, that YHWH thy G-d hath made thee uppermost above all the nations of the earth, and all these blessings have come upon thee, and overtaken thee, because thou does hearken to the voice of YHWH thy G-d.
And it hath been, if thou does not hearken unto the voice of YHWH thy God to observe to do all His commands, and His statutes, which I am commanding thee to-day, that all these revilings have come upon thee, and overtaken thee: `Cursed art thou … -Deuteronomy 28:15-16
Moses calls upon two witnesses to this revelation, those being heaven and earth:
I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live… – Deuteronomy 30:19
In faith of Messiah is a part of Torah stands in a place called Beauty by listening his voice receives the G-d’s blessings. As such, we find that the Zohar designates blessings to those who concern themselves with G-d’s Torah. we find the good piece of information about Torah blessings in Zohar:
Soncino Zohar, Vayikra, Section 3, Section 2, Page 35a – What, now, is the difference between those who study the Torah and faithful prophets? The former are ever superior, since they stand on a higher level. Those who study the Torah stand in a place called Tifereth (Beauty), which is the pillar of all faith, whereas the prophets stand lower in the place called Nezah (Victory) and Hod (Majesty); and those who merely speak in the spirit of holiness stand lower still. He who studies the Torah needs neither peace offerings nor burnt offerings, since the Torah is superior to all and the bond of faith; wherefore it is written “Her ways are ways of pleasantness and all her paths are peace” (Prov. III, 17), and also, “Great peace have they which love thy law and they have no occasion for stumbling” (Psamls CXIX, 165).’
Midrash on these words of King David, concerning Torah: I have more understanding than all my teachers: for thy testimonies are my meditation. I understand more than the ancients, because I keep thy precepts.-Psalm 119:99-100
The Four Sin Offerings:
There are four levels of sin offerings for unintentional sin. The level of the anointed priest, the level of the whole congregation, then the level of the prince, and finally the level of an individual soul from the land.
Aaron and David are the anointed priest and the prince mentioned in the text. Both of them were tremendously great souls, and both of them are known for their sin. Aaron with the Golden Calf and David with Bath-Sheva.
– “If the anointed priest sins – Leviticus 4:3
The next level is called: “all the congregation of Israel”, and this corresponds to Moses, since Moses equals all Israel (cf. Mekhilta Yitro 1:1) as it’s written: “Be you for people before G-d” (Exodus 18:19). Moses equals all the Jewish souls. Moses is the head of the Supreme Court, and the context implies the guilt is on the judicial system of Israel; that is, the Sanhedrin, as it’s written: “The elders of the congregation will lay their hands on the head of the bullock” (implying it’s their fault) (cf. Lv 4:15). About the priest and the prince it says they sin, but about the whole congregation it’s stated: they commit a mistake. This means an error of judgement, such as allowing things not allowed in the Torah.
-“If the whole congregation makes a mistake” – Leviticus 4:13.
–“When a ruler sins” – Leviticus 4:22.
–“And if an individual soul sin through error” (Leviticus 4:27).
The level of the “individual soul from the land”. Who is this? This is the King Messiah, for it’s written: “He will grow up as a tender plant before him as a root from the land” -Isaiah 53:2.
Messiah is King David as it’s written: “I will raise to David a righteous shoot” (Jeremiah 23:5) and also: “My servant David will be their prince forever” (Ezekiel 37:25). Messiah is Moses as we have learned that Moses is the first and last redeemer and in Gematria Moses equals: ‘Shilo’ (Genesis 49:10). Messiah is Aaron as it’s hinted in the title used in the text: “the anointed priest” – haKohen haMashiakh – the priest Messiah. As it’s written: “Behold the man whose name is the branch… and he becomes a priest on his throne (Zechariah 6:12-13). Even though on earth he is not a priest, he acts as a heavenly priest in the Heavenly realms in above mishkyan, as it’s written: “You are a priest for the world on the style of the king of justice ( ‘Malki-Tzedek’) ” – Psalms 110:4 but 6 and 7 verses of this Psalm hints to the soul of Messiah, “Messiah ben Yosef by acronym; cf. Kol haTor 2:61).
For it is stated,“You are a cohen FOREVER,to be compared with Malki-Tzedek.” -Hebrews 7:17
But you are a chosen people, the King’s cohanim, a holy nation, a people for G-d to possess! Why? In order for you to declare the praises of the One who called you out of darkness into his wonderful light.– 1 Peter 2:9
Messiah is the one who writes the Torah (in Hebrew: אֶת-מִשְׁנֵה הַתּוֹרָה The Mishna Torah and it write Aleph Taph before it) for himself and read it and teach it and perform it – Deuteronomy 17:18-20.
Beit Ya’aqov International, Created with the goal of uniting all of the Lost Tribes of Israel who are mixed with gentiles and together build as a Spiritual Holy Nation in the Diaspora under the divine mandate of Mashiach – Yeshua Melech HaMashiach
Started Behind the rivers of “KUSH” and blowing a SHOFAR about the World union of the Lost Tribes from Israel – (dispersed) Yehudah and (outcast)Ephraim and their Friends(Gentiles) in the reconciliation with the Jews/House of Yehudah under the Divine Mandate of Mashiach ben Yosef as we love to call Yeshua Rabbeinu our Mashiach.
As it is Written:
“From beyond the rivers of KUSH my worshipers, the daughter of My dispersed ones (Ephraim/Manasseh), shall bring My offering” – Zep_3:10
“From India even unto Ethiopia, over a hundred and twenty – seven provinces” –Esther 1:1
TESHUVAH – — Studies from Rabbi Avraham Yehoshua Greenbaum
It is an ancient tradition that little boys who have learned their Aleph-Beis and are just starting to read, commence their study of the CHUMASH (Five Books of Moses) with VAYIKRA. “Let pure souls come to study the laws dealing with purity.” For a cynical, sophisticated age that feels entitled to call anything and everything into question, the Torah code of sacrifices and purification may appear ancient, primitive, complicated and irrelevant. But if we are willing to explore the Torah with the fresh eyes of children, ready to take the word of G-d on trust, with faith and belief, we can discover that the sacrificial system contains the keys to repentance and the healing of the soul and the entire world.
The theme of sacrifices enters Genesis and Exodus in a number of places. Adam, Cain and Abel, Noah and Abraham all offered sacrifices. Moses’ declared purpose in taking the Children of Israel out of Egypt was to bring sacrifices, and the animal sacrifices brought at the time of the Giving of the Torah were described (Ex.24:5), as were the sacrifices that were to be brought at the inauguration of the Sanctuary (Ex. ch. 29). However, it is here in the opening parshahs of LEVITICUS that the sacrificial system of the Torah is laid out in detail. The universal significance of this teaching is brought out in the use by the Torah of the word ADAM in introducing the sacrificial commandments: “.when a MAN (ADAM) would bring a sacrifice.” (Lev. 1:2). The sacrificial system comes to heal man’s alienation from G-d through atoning for his sins and bringing him back into a relationship of peace with Him. This is the ultimate rectification of Adam’s sin of eating the fruit of the Tree of Knowledge of Good and Evil. This sin caused the mix-up of good and evil in this world that is the root of all subsequent sin.
VAYIKRA begins with the laws of the OLAH, “elevation” or “ascending” offering, which could either be an ox, a sheep or a goat, a dove or pigeon, or take the form of a MINCHAH offering of wheat in the form of flour or unleavened loaves or wafers. In the case of an animal OLAH offering, the blood of the animal was splashed on the sides of altar, while its fat and other portions were burned on the altar. The OLAH offering comes to atone not so much for “sins of commission” — something a person did — as for “sins of omission”, what he failed to do (such as if he failed to fulfil a positive commandment). The laws of OLAH are followed by the laws of SHELAMIM, the peace-offering, an animal sacrifice whose blood and fat were offered on the altar but whose meat was shared between the priests and the one who brought the offering. The SHELAMIM sacrifice is a celebration that signifies that man has made his peace with G-d.
Next come the laws of CHATAS, the sin-offering brought for unwitting violation of Torah prohibitions whose willful infringement carries the penalty of excision. Different kinds of animals are to be brought and different procedures of atonement apply depending on whether the sinner is a private individual, the “Prince” (Nasi, king or leader), the Supreme Court (Sanhedrin) or the High Priest. [Rashi on Lev. 4:22 comments: Happy is the generation whose leader is able to admit he made a mistake and who tries to make amends.]
The last part of Parshas VAYIKRA contains commandments relating to a variety of CHATAS (“Sin”) and ASHAM (“Guilt”) offerings for specific sins. It is noteworthy that while some of the sins in question are bound up purely with man’s relation with G-d (such as unwittingly entering the Sanctuary or eating sacrifices while ritually impure), there are certain sins in man’s behavior to his fellow men that also make him liable to a sacrifice. These include the sin committed by one who, having received goods or money on trust, subsequently denies it under oath. This is at once a sin against G-d and against the person from whom he received the goods or money. It is normal and natural for a person to choose a private place without witnesses in order to entrust someone with valuable goods or money for safekeeping. Besides the two people involved, the only other “witness” to the transaction is G-d Himself, who knows what really happened. If the trustee invokes the name of G-d to swear falsely in denial of what G-d knows, this is a denial of G-d Himself. Not only must the trustee return the goods or money together with a twenty-five per cent supplement. He must also make amends to G-d by bringing a sacrifice.
THE ARI ON THE MEANING OF THE SACRIFICES
The outstanding kabbalist, Rabbi Isaac Luria (ARI) explains that the sacrificial service consisted of elements from the inanimate world (salt), the vegetable world (flour, oil and wine), the animal world (the sacrificial animal or bird), the human world (the sinner, who had to confess his sin over the offering) and the world of the souls (represented by the officiating Cohen-priest). These five realms — inanimate, vegetable, animal, human and spiritual — correspond in turn to the “worlds” of which the kabbalah speaks: Asiyah (the material world), Yetzirah (“formation”, corresponding to the vegetable realm), Beriyah (“creation”, corresponding to the animal realm), Atzilut (“emanation”, corresponding to Man) and Arich Anpin, the Crown or Root of Atzilut, corresponding to the soul.
“Know that all the different animals and birds have a soul which descends and is sustained by the CHAYOT (‘living animals’) of the Divine “Chariot” (Merkavah). The pure animals and birds are sustained by the Holy Chariot, while the impure animals and birds are sustained by the Unholy Chariot. Sometimes it happens that a soul falls and a person becomes wicked. As a punishment, this soul might be incarnated in an animal. When this animal is brought as a sacrifice (KORBAN), the effect is to bring this soul back close G-d again. Through the proper performance of the sacrificial ritual, the soul is brought back to its root and rectified. Even when the sacrificial animal is not an incarnation, it nevertheless contains holy sparks that fell at the time of creation and that are now rectified.
“When the impure animal aspect of man’s soul gains dominion over him, it causes him to sin. To rectify this, he must bring an animal as a sacrifice. The burning of the animal on the altar draws down an exalted fire that burns away the sins, drawing cleansing to the person’s animal soul from its very root. Since the impurity of the vegetable and inanimate levels is even greater than that of the animal level and also causes people to sin, they too must be represented on the altar in the form of the wine and flour libations and the salt.
“The sin of Adam caused good and evil to become mixed up, bringing a flaw into all the worlds and giving strength to the forces of evil. Accordingly G-d commanded man to bring together representatives of the inanimate, vegetable and animal realms. and through the service of the priests while the Levites sing, the Israelites stand by and the owner of the sacrifice repents, all of the worlds are cleansed and purified.
“When the Temple stands, the sacrifices elevated and purified all the fallen sparks. Today this is accomplished by the prayer services.” (Ta’amey HaMitzvos VAYIKRA).
Shabbat Shalom! –Rabbi Avraham Yehoshua Greenbaum
Vayikra – And He called – Isaiah 43:21-44:23
Korban [offering] is all about relationship and worship. It is all about praising and glorifying to Most Ancient Holy one of Israel. Prayer memorializes the korbanot, and serves as our worship.
If you do not believe Moses you will not believe Messiah -John 5:47.
This people I have formed for Myself; they shall declare My praise. But you have not called upon Me, O Jacob; and you have been weary of Me, O Israel. You have not brought Me the sheep for your burnt offerings, nor have you honored Me with your sacrifices. I have not caused you to serve with grain offerings, nor wearied you with incense. You have bought Me no sweet cane with money, nor have you satisfied Me with the fat of your sacrifices; but you have burdened Me with your sins, you have wearied Me with your iniquities. -Isaiah 43:21-24
Worship Most High with korbanot :
Remember these, O Jacob, and Israel, for you are My servant; I have formed you, you are My servant; O Israel, you will not be forgotten by Me! I have blotted out, like a thick cloud, your transgressions, and like a cloud, your sins. Return to Me, for I have redeemed you. Sing, O heavens, for HaShem has done it! Shout, you lower parts of the earth; break forth into singing, you mountains, O forest, and every tree in it! For HaShem has redeemed Jacob, and glorified Himself in Israel.
Followers of Yeshua made the Temple their place of worship: …………… and returned to Jerusalem with great joy, and were continually in the Temple praising and blessing G-d. -Luke 24:52-53
May His great Name grow exalted and sanctified in the world that He created as He willed. Blessed, praised, glorified, mighty, upraised, and mighty be the Name of the Holy One, blessed is He beyond any blessing and song and praise that are uttered in the world. And He Who makes peace in His heights, may He make peace upon us, and upon all Israel. “May His great Name be blessed”, Amen! Baruch HaShem!
We will see that the children of Israel return to Most High and Torah of Mashiach, And will hug in the Holy Land, and by obeying and listening the “VOICE of Most Ancient Holy One of Israel”, will bring offerings in a righteous way on the holy mountain and also bring the Ark of the covenant with pure heart in the right place ( i.e In Har HaBayit, on the foundation Stone) and We will Welcome the son of David on Mount Zion, Jerusalem. [ Ha Khadosh Baruch Hu – Baruch HaBa B’Shem Adonai ] – Gaddi, President, BeitYaaqov International.
Gaddi – President