#28 — Parshat Emor

 

Leviticus 21:1-25:23

 
 

Overview

Parshat Emor begins with G-d giving a caution for priests to not defile offerings. Detailed instructions are given for the conditions under which a priest is unclean and cannot eat of the offerings. That is followed by instruction for who may eat of those offerings and details for what would disqualify an animal from being brought as an offering. The section begins and ends with G-d emphasizing His holiness, and the need for His people to be holy.

G-d continues with a detailed listing of the appointed times (מוֹעֲדֵ֣י יי). In this yearly cycle, there is again a focus on the aspect of “holy” (קֹדֶשׁ).

The parsha concludes with giving commands about the lamp and bread in the Tabernacle and then giving an example of someone who did not take holy things seriously. The man who blasphemed God’s name and cursed was killed and further instructions were given for the death penalty.


Prophetic Pattern of the Holy days

Holy Times


Leviticus 23 gives us a key piece of the historical and modern Jewish life cycle, the feasts. This is one of the elements that has tied together and united Jewish people throughout history. From the most religious to the secular, celebration of the feasts is an identifying mark of what it means to be Jewish.

But are these feasts just holidays of remembrance? Or do they have further depth to them?

Interestingly, God says four times these are His “appointed times” (מוֹעֲדֵ֣י יי – Leviticus 23:2, 4, 37, 44). Why are they the L-rd’s appointed times and not the people’s appointed times?

In addition, in keeping with the thread of this parsha, the word “holy” is used 12 times (11 times מִקְרָא־קֹדֶשׁ “holy convocations”; once when talking about the offering for Shavuot [Feast of Weeks or Pentecost]). These are not just fun holidays. These are holy, set apart, celebrations that G-d commands the people of Israel to observe.

We see how much care is given to describe these feasts and how intentional G-d is in how He presents them as His holy times. This raises the question “Do these feasts have a larger purpose, a deeper meaning?”

Messianic Sukkot

In fact, some see a very clear connection to God’s larger plan. Later in the Tanakh, Zechariah 14 describes the future day when G-d will come and destroy armies of the nations that will be massed against Jerusalem. Zechariah 14:16-19 says to those who remain among the nations, all will have to go to Jerusalem to worship G-d to celebrate Sukkot (the Feast of Tabernacles/Booths) or they won’t receive rain on their lands. This is a clear reference to the future Messianic Era.

We also see references to this in Isaiah 4. As Isaiah describes the rest and restoration G-d will bring to Jerusalem, he uses imagery from the time in the wilderness (cloud by day, fire by night). Also Isaiah 4:6 says there will be a Sukkah (סֻכָּה, booth) to give shade from the heat. This is another clear reference to Sukkot connected to the Messianic Era.

So if Sukkot, the last of the feasts in the biblical year, is highly symbolic of the Messianic Era, do the other feasts also point to events in G-d’s plan for humanity? What if the Appointed Times of the L-rd (מוֹעֲדֵ֣י יי) are not just times for annual celebration, but also point to specific events that will happen in the future?

Eliyahu Hanavi

For millennia, there has been an expectation for Messiah to come at Passover (the first feast in the biblical year). The cup placed for Elijah and opening the door for him carries with it the desire for Messiah to come. We see this in the traditional song Eliyahu HaNavi:

Eliyahu Hanavi, Eliyahu Hatishbi, Elyahu Hagiladi, Bimherah Yavo Elenu Im Mashiach Ben David.
Elijah the Prophet, Elijah the Tishbite, Elijah the Gileadite, May he soon come to us, with Mashiach the son of David.

Passover and Sukkot serve as bookends for the story of Messiah. Passover is a remembrance of past redemption which also looks forward to the arrival of Messiah and the redemption he will bring. Sukkot is looking back on a time of G-d dwelling with His people and looking forward to the time when He will do so again in the Messianic Era.

In the time of the Second Temple, many thought the Messiah had arrived at Passover. In the week leading up to the feast, the people cried out “Hoshiah Na” (Hosanna) and “Baruch haba beshem Adonai” (Blessed is he who comes in the name of the L-rd). Both are quotes from Psalm 118:25-26 which are read at Passover. 

Before the Second Temple was destroyed, this man rode into Jerusalem on a donkey as prophesied in Zechariah 9:9. He gave his life as an atoning sacrifice as was prophesied about the Messiah in Isaiah 53
(see www.insearchofshalom.com/all/gatetoshalom/who-is-the-servant-of-isaiah-53 as evidence that this passages truly speaks about Messiah). In Isaiah 53:7 we find a clear connection to a lamb led to slaughter, reminding us of Passover, the time of year when all these things happened.

So could it be that, from the beginning, G-d planned that the appointed times of the L-rd would be a guide to us for the actions of Messiah? 

This one who came two thousand years ago was Yeshua (Jesus). He fulfilled the prophecies of Messiah coming as a humble king and a suffering, rejected servant. He died for the sins of the people at Passover. He rose again on the feast of firstfruits (Leviticus 23:10-11). On Shavuot (Feast of Weeks/Pentecost) He poured out His Spirit and revealed the New Covenant to many as promised in the Tanakh (Isaiah 42:6, 49:8; Jeremiah 31:31). Now, in the long, dry summer between the Spring and Fall feasts, we await His return to reign and rule as king in the Messianic Era that Sukkot symbolizes.

Have you ever read about this one who so fully fulfills the prophecies G-d gave for the Messiah? We challenge you to investigate for yourself. 

What if the Messiah you’ve been waiting for has been here all along? What if the feasts you’ve been celebrating every year were designed to point you to Him and the atonement He offers? 

You can read about Him in the book of Matthew (https://www.yiddishnewtestament.org/en for Yiddish and Hebrew,  https://www.biblegateway.com/passage/?search=matthew+1&version=ESV for English). 






 
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#27 — Parshat Acharei Mot-Kedoshim

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#29 — Parshat Behar-Bechukotai