Shemini | שמיני | “Eighth”
Part One
Part One
Torah: Leviticus 9:1 - 11:4
Haftarah: II Samuel 6:1 - 7:17(A); II Samuel 6:1 - 6:19 (S)
Please also read: Day 307: The Children of the Eighth Day,
from The Book of Mysteries by Jonathan Cahn
In each day of this study we will focus on a theme or themes from the corresponding reading or aliyah. Here is the full list of aliyot for this portion:
from The Book of Mysteries by Jonathan Cahn
In each day of this study we will focus on a theme or themes from the corresponding reading or aliyah. Here is the full list of aliyot for this portion:
Introduction
Video: Parsha in 60 seconds - Shemini
This week we are studying the third portion of Leviticus: Shemini which in Hebrew means “Eighth” referring to the eighth day after the Tabernacle was completed and after Aaron and his sons had completed seven days of ordination and preparation to begin their role as priests officiating in the Tabernacle of meeting. Up until this time, no one had been able to enter the Tabernacle because the Shekinah presence of the Lord had taken up residence and His glory was so intense that not even Moses could enter. In this portion we will learn how the offerings were incorporated into the services of the Tabernacle and how through these practices the priests and the people of Israel as a whole could be atoned for so that they could draw near to the Lord יהוה. In other words, whereas up to now we had been given the details and instructions about the different types of offerings, now we see them in the context of normal worship as the Tabernacle is put into service.
This week we are studying the third portion of Leviticus: Shemini which in Hebrew means “Eighth” referring to the eighth day after the Tabernacle was completed and after Aaron and his sons had completed seven days of ordination and preparation to begin their role as priests officiating in the Tabernacle of meeting. Up until this time, no one had been able to enter the Tabernacle because the Shekinah presence of the Lord had taken up residence and His glory was so intense that not even Moses could enter. In this portion we will learn how the offerings were incorporated into the services of the Tabernacle and how through these practices the priests and the people of Israel as a whole could be atoned for so that they could draw near to the Lord יהוה. In other words, whereas up to now we had been given the details and instructions about the different types of offerings, now we see them in the context of normal worship as the Tabernacle is put into service.
In this account after the offerings are completed, Aaron raises his hands over the people and blesses them. It is typically believed that this is the Priestly Benediction spoken of in Numbers 6:22-27 which states that Aaron and his sons are to confer the blessing of the Lord on the people by placing the divine name יהוה on them. This picture has significant messianic implications as we shall observe. Immediately after this we learn that it has been a SUCCESS - the objective has been achieved – Moses and Aaron are not only able to enter the Tabernacle, they also come back out and the Glory of the Lord appears to the people just as Moses had predicted.
Lev. 9:23 And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared to all the people. 24 And fire came out from before the LORD and consumed the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces.
An important and tragic event related in Chapter 10 is the death of two of Aaron’s sons, Nadab and Abihu, because they bring “strange fire” before the Lord. We will discuss various ideas about what they did that was wrong and the reason why they were punished so severely. Then, in chapter eleven we learn about the regulations regarding clean and unclean animals for food and about what causes one to become ceremonially unclean (unfit for participation in tabernacle service) and how one can restore purity – i.e., become clean again, fit for Tabernacle service. In order to understand these concepts which are largely unfamiliar to western thinking, we must delve into the terms tamei (טמא) and tahor (טהר) . Tamei (תמא) is translated as unclean, ritual impurity, defilement and so forth while tahor (טהר) is translated as ritual purity or cleanness. The problem with our understanding of these regulations is that we are not really speaking about a physical condition, or about hygiene. There are health implications to be sure, but proper understanding and application of clean and unclean in this sense has primarily to do with our purity and fitness to draw near to God. Chapter 11 of Leviticus defines the kinds of animals which are fit for food - clean vs. unclean; and also how they cause contamination and how it can be transferred from one thing or medium to another, particularly as it relates to food. And of course as we always do, we will ask the question – what is the relevance of these dietary and purity laws in our lives today as believers in Yeshua Ha Mashiach, Jesus the Messiah. And why does God care about what we eat, anyway?
Review of the first aliyah
Lev. 9:1-16 Offerings made for the priests and the people on the 8th dayIn the first reading, on the eighth day of the first month, Moses summoned Aaron, his sons and the elders and instructed Aaron to offer a sin offering (חַטָּאת, chatat), a burnt offering (עֹלָה, olah) and a fellowship offering (שְׁלָמִים, shelamim) as sacrifices (קָרְבֳּנוֹת, korbanot) to God, saying: "Today the Lord will appear to you." They brought the required sacrifices to the entrance to the Tent of Meeting, to atone for the sins of Aaron, the priests and the Israelites who assembled there. Aaron began offering the sacrifices as Moses had commanded.
The eighth Day – day of new beginnings Lev 9:1
Drash (comparative meaning)
Drash (comparative meaning)
This Parashat begins on the eighth day after the Tabernacle was set up (Ex 40:17) but this was also the eighth day of the first month of the second year after the Children of Israel came out of Egypt and it was only six days before they were to observe Passover (Ex 12:14-20). The eighth day is significant throughout scripture for many different reasons. Let's look at some of the other examples where the eighth day is important:
i. Genesis 2:2 God finished creation and rested on the seventh day which means that the next day would be the eighth day when God put Adam in the Garden to serve (abad) and protect (shamar) in the garden (Gen 2:15).
ii. Genesis 17:12 All male children are to be circumcised on the 8th day after birth.
iii. Exodus 22:30 All firstborn cattle, and herd animals must be given to God on the 8th day.
iv. Leviticus 14:10. The final day of purification for a skin disease is The 8th day after a cure.
v. Leviticus 15:14. The day of purification for a bodily discharge is the 8th day after it ends.
vi. Leviticus 15:29. The day of purification for a menstrual impurity is the 8th day after it ends.
vii. Leviticus 23:35, 39. The Festival of Tabernacles concludes on the 8th day – a sacred assembly and day of solemn rest. (see also Numbers 29:12, 35)
viii. Numbers 6:10. The 8th day completes the purification of someone contaminated by a corpse during a nazarite vow.
ix. 2 Chronicles 7:9. Solomon dedicates the Temple for seven days during the Feast of Tabernacles and on the 8thday, the last day of the feast they held a sacred assembly.
x. Ezek 43:26-27. After seven days of purification of the altar in the Temple Complex described by Ezekiel, on the 8th day the priests will offer burnt offerings and fellowship offerings on the altar and the glory of the Lord will fill the Temple (44:4).
xi. Luke 1:59; 2:21. John and Yeshua are both circumcised on the eighth day after birth.
xii. Matthew 28:1. Yeshua was resurrected on the first day after the Sabbath signifying the 8th day. The day of resurrection.
A traditional Jewish wedding lasts for 7 days and consummation is on the 8th day when the new life of the married couple begins. This is also the symbolism of the Feast of Tabernacles which, like a Jewish wedding begins with a banquet on the 15th of Tishrei and runs for seven days of celebrations and more feasts followed by the last and greatest day of the feast – the 8th day, symbolizing the day when the Bridegroom Messiah is wed to His bride, the church - community of true believers. Yeshua marked this day in the final months of his ministry, identifying Himself as that Messiah Bridegroom.
John 7:37 On the last day, that great day of the feast, Jesus stood and cried out, saying, “If anyone thirsts, let him come to Me and drink. 38 He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” 39 But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.
Rmez (hidden meaning)
When we look at the final week of His life during the Feast of Passover, we see this pattern again. He was crucified and became our Passover Lamb on the fourteenth day of Nissan, which would have been the fourth day of the week that year. He was placed in the tomb where he remained three days until the 7th day, the Sabbath, the next day he was resurrected, "the firstfruits of those who have fallen asleep." (1Cor 15:20)
In other words, all who have died believing in Him will be resurrected just as He was resurrected. The greatest of 'new beginnings.' (See Gen 2:1-2, 15; Gen 17:12; Ex 22:30; Lev 12:3; 14:7-13,23; 15:13-15, 25-30; 23:33-36, 39; Num 6:1, 9-10; 29:12,35; 1 Kings 8:66; Ezek 43:26-27; Luke 1:59; 2:21; John 7:37-39; Matt 28:1)
Tomorrow we will examine the major themes from the 2nd aliya including one of the first times we see Aaron using the High Priestly blessing. Stay tuned or if you would like to download the study notes and study on your own here is the link:
Download Parashat Shmini Study Guide
Note about the exegetical terms used in our studies
In our study I will often use the "Pardes" method of biblical exegesis. This refers to the types of approaches commonly used in rabbinic Judaism for interpretation of text in Torah study. The term, sometimes also spelled PaRDeS, is an acronym formed from the same initials of the following four approaches:
· Rmez (רֶמֶז) – "hints" or the deep (allegoric: hidden or symbolic) meaning beyond just the literal sense.
· Drash (דְּרַשׁ) – from Hebrew darash: "inquire" ("seek") – the comparative (midrashic) meaning, as given through similar occurrences.
· Sod (סוֹד) (pronounced with a long O as in 'lore') – "secret" ("mystery") or the esoteric/mystical meaning, as given through inspiration or revelation.
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