THIS WEEK’S TORAH PORTION LEVITICUS 21:1-24:23 תשרפ רוֹמֱא / Parashat Emor
In this week’s guide…
The COMMENTARY provides a panoramic perspective on the “heart” of this week’s parashat: The Feasts of the Lord. For too many believers, these holidays have been neglected (or even avoided!) as being “Jewish.” Rather than being mere cultural artifacts, these festivals are divine appointments! We are not under obligation to observe these holy days—we are invited to enter into them as joyful participants, grateful for our full inheritance in Yeshua our Messiah. This is a wonderful resource to prepare our hearts for the final holiday of 5781: Shavuot (May 16-18)...... 1
Our NEW TESTAMENT TIE-IN catches something that appears in our text immediately following the descriptions of the glorious feasts and holy days: the twelve loaves of the Table of the Presence. These seemingly ordinary items have a fascinating link to David’s kingdom after Absalom’s coup, Passover cooking techniques, and the Magi. There’s also a direct implication for the ways in which our daily lives can affect those around us...... 2
BY THE NUMBERS unravels a host of insights that are all linked to the numerical value of the name of this week’s Torah portion. While you may have never considered that singing, pruning knives, fire, and Creation could be connected, this teaching from Rabbi Jason will show you how they are...... 3
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OVERVIEW Our thirty-first reading from the Torah is called Emor, a title that comes from the first verse of the reading, which says, “Then Adonai said to Moses, ‘Speak to the kohanim, the sons of Aaron…’” The focus of this portion includes special laws of sanctity, propriety and purity for the priesthood. Leviticus 23 provides an overview of the biblical calendar, a listing of the LORD’s appointed times. FUSION GLOBAL WITH RABBI JASON Weekly Torah Portion תשרפ רוֹמֱא / Parashat Emor Leviticus 21:1-24:23
COMMENTARY by Rabbi Jason Sobel
Then Adonai spoke to Moses saying: “Speak to Bnei-Yisrael, and tell them: These are the appointed mo’adim of Adonai, which you are to proclaim to be holy convocations—My mo’adim” – Leviticus 23:1-2
The Hebrew word mo’adim means “appointed times” or “festivals.” We find the word used in Genesis 1:1, 14, “In the beginning God created the heavens and the earth. . . Then God said, ‘Let lights in the expanse of the sky be for separating the day from the night. They will also be for signs and for seasons [mo’adim] and for days and years.’” The word appears the same way in Leviticus 23 (above), which describes seven biblical holidays often termed “appointed festivals [mo’adim].” The heavenly bodies such as the sun and the moon (“lights in the expanse of the sky”) are for appointed times (i.e., “seasons” [mo’adim]). From Leviticus 23, we understand that the appointed times are not the seasons of the year—fall, winter, spring, summer—but the times of worship set forth by God as the festivals.
What are these “appointed times” or divine dates?
They are the Jewish holidays—Passover (Pesach), Pentecost (Shavuot), Purim, Chanukah, Yom Kippur, and so on. Their purpose is for us to be with and focus on the One who created us. They are our opportunity to step away from life as usual and connect with the Source of life, to gain nourishment from and nurture our relationship with Him.
The great Talmudic sage Rabbi Ishmael wrestled with how finite humans can adequately praise and exalt an infinite Creator. He concluded this is only possible by carrying out God’s commandment (mitzvah in Hebrew) in glorious or beautiful (huddur) ways.i The appointed times are unique to God and should be glorious and beautiful to us as well.
Our life is to be ordered around these appointments, these God-togethers, and NOT shifted based on our availability. To me, it’s beautiful—something permanent and steadfast in a world that prides itself on the shifting sands of “new and improved.” Don’t get me wrong. I love progress, but there is something to be said about having deep roots in tradition. A beautiful balance between the two bears the best fruit—forward motion informed and molded by history. The Jewish holidays, or feasts, not only help us to remember and celebrate what God has done in the past, but they prophetically reflect what He will do in the future. in the future.
- 1 - Look Back to See Forward In exploring the Jewish holidays’ prophetic means future fulfillment of biblical promises concerning the Messiah and the redemption of the world. What is to come is revealed by what God has already done. The Jewish holidays are more than sacred assemblies. They are divine mirrors, reflecting God’s intentions for the future by what He has done in the past. This kind of divine reflection may be a new concept to you, but I will clarify. Once you grasp this truth, you will embrace it as precious, as understanding the feasts puts your finger on the pulse of the Father, revealing His heart. God doesn’t seek to be a mystery; instead, He wants to be a divine DISCOVERY! He desires to make Himself known.
Let’s take an overview of the holidays and the specific focus, or promise, of each one. Are you ready for the journey that will take you deeper into the heart of God?
Holiday (Appointed Time) Promise of Each Season Shabbat Rest, remembrance, and restoration Passover Redemption Firstfruits Resurrection Pentecost Revelation and gift of the Word and the Spirit Rosh Hashanah Repentance, restoration, and returning or regathering to God Yom Kippur Reparation and redemption/forgiveness from sin (fullness of redemption Sukkot Rejoicing and thanksgiving for God’s presence, protection and provision, as well as the establishment of God’s Kingdom Chanukah Rededicating ourselves to God Purim Rejoicing and realizing that God is in control even though His hand is hidden
It is in looking back at what God has done that we can see forward to His future plans for us. “‘For I know the plans I have in mind for you,’ declares Adonai, ‘plans for shalom and not calamity—to give you a future and a hope’” (Jer. 29:11). The festivals, God’s appointed times show us a future and a hope that comes from reflecting on how God kept His promises. He will then; He will now.
This week’s Torah Portion Guide is a partial excerpt from my book, Aligning with God's Appointed Times: Discover the Prophetic and Spiritual Meaning of the Biblical Holidays.
NEW TESTAMENT TIE-IN After a section detailing the various Feasts of the Lord, this week’s Torah portion makes an abrupt shift: instructions for the lamps and the bread for the Tabernacle (see Lev 24:1-9). Of course, we’ve already read about these holy items when Moses first received instructions for the Tabernacle on Mount Sinai (see Exodus 25). It feels odd to go from the details of these special feasts to the regular (“ordinary”?) practices of daily worship. There are several possibilities for this. But there is one thought worth considering: God isn’t impressed with occasional fanfare if we’re ignoring the steady rhythms of faithful worship throughout the year. It’s almost as if these
- 2 - spectacular and holy festivals—high points of the Jewish year—are followed by these two regular practices reminding us that steady, consistent worship is no less valuable than the dazzling sort.
It’s intriguing that plain old bread features so prominently in this worship. When people speak of meager rations, they often refer to “bread and water.” Beyond this, “enlightened,” “modern,” and “civilized” folk, putting bread on a table as a food offering to the Lord could be dismissed as downright primitive. On the other hand, for regular, devoted Bible students, this act of worship can quickly be taken for granted as a factoid we all know.
But let’s look closer at this bread. The twelve loaves represented the twelve tribes of Israel, the Children of Covenant—living proof of God’s supernatural, holy faithfulness to His Word. These loaves were placed into two stacks of six and then covered with “pure frankincense.” The name of this spice, which is noted for its fragrance, explicitly refers to a color. The Hebrew word for frankincense, lĕbōnâ, belongs to the Semitic root lbn meaning “white, to be white” and designates “milk-like (resin),” since bright frankincense was most highly esteemed and considered to be the best.ii White is symbolic of purity, being free of any blemish, and spiritually speaking, having no sin. Hence, frankincense was significant to the sense of sight (white) and smell (balsam).
We see a glorious picture of Yeshua, the Son of David and true King of kings in those twelve, dusty loaves. He represents all twelve tribes of Israel, the King in whom they all “have a share” (see 2 Sam 19:44). In John 6:35, Yeshua announced, “I am the bread of life. Whoever comes to Me will never be hungry.” As to the frankincense, most people have the only frame of reference for it from the Lord’s nativity (when the Magi from the East presented frankincense as a gift to the young Messiah). That pure white, expensive resin prophetically foreshadowed the One whom the Apostle described: “He committed no sin, nor was any deceit found in His mouth” (1 Pet 2:22). We must remember that Yeshua’s sinless purity was costly, as He is “one who in every respect has been tempted as we are, yet without sin” (Heb 4:15). When we look at Yeshua, we see bright whiteness—purity (i.e., holiness)—that far exceeds the most exquisite frankincense ever used on the Table of Shewbread.
We must not forget that the frankincense described in Leviticus 24 was also fragrant. When Yeshua went to the cross, He did so as the true Passover Lamb. Keep in mind that the instructions for the Passover called for the lamb to be “roasted with fire” (Ex 12:8).
Unlike boiling, roasting produces an intense aroma. Let’s look at the Apostle Paul’s description of Yeshua on the cross: “Messiah also loved us and gave Himself up for us as an offering and sacrifice to God for a fragrant aroma” (Eph 5:2).
Friends, this aroma lingers still: “thanks be to God, who in Messiah always leads us in triumphal procession, and through us reveals everywhere the aroma of the knowledge of Himself. For we are the aroma of Messiah to God” (2 Cor 2:14-15a). The Bread of Life offered Himself as the pure, spotless Lamb of God whose sacrifice produced an aroma that is dispersed through you today.
- 3 - BY THE NUMBERS This week's Torah portion is Emor, which means “speak” and has a numerical value of 247. Its value points to several critical spiritual truths that highlight the significance of this word and why it’s the name of this week’s Torah portion.
The Hebrew word me-zuk-kak, which means “purify” or “refine, also equals 247 as in “refined gold” (1 Chron 28:18) or “refined silver” (1 Chron 29:4). The numerical connection between “speak” and “refine” teaches us that when and what God speaks can purify and refine us. David underscored this truth when he wrote, “The words of Adonai are pure words—like silver refined in an earthly crucible, purified [me-zuk-kak] seven times” (Psa 12:7).
God’s words are not only purer than refined gold and silver but have the power to purify and refine us as well. The psalmist wrote of the purifying effects of God’s words: “I have treasured Your word in my heart, so I might not sin against You” (Psa 119:11). Now, compare this verse to Paul’s instruction to “not be conformed to this world but be transformed by the renewing of your mind” (Rom 12:1). Several Hebrew words can mean “to speak,” but each has a different emphasis. According to Jewish tradition, the name of this week’s Torah portion (Emor) implies speaking with purity. Hence, the Torah uses this specific verb concerning the priests’ work in this week’s Torah portion and later to the priestly service in the Jerusalem Temple.
But of course, there is more. The Hebrew word zamar—which means “to sing” or “song”—also equals 247. This detail is compelling when one understands the root of this word. Zamar comes from the Hebrew root that means “pruning knife, as in,
He will judge between the nations and decide for many peoples. They will beat their swords into plowshares, and their spears into pruning knives [mazmerah]. Nation will not lift up sword against nation, nor will they learn war any more. (Isa 2:4)
Let’s worship like God’s words have the power to both prune and purify us so that we can experience transformation. Every follower of the Messiah has become part of Messiah Yeshua’s holy priesthood and should seek to serve Him with a pure heart, “in spirit and truth” (John 4:24).
But there is still even more! In Jewish mystical thought, God sang the world into existence. All of creation is the result (or reverberation) of that original song. Thus, it’s fascinating that “speaking” and “singing/song” add up to 247. It is also significant that me'or—the Hebrew word which means “luminary”—also adds up to 247. This fact also ties back to creation. The sun is called the greater “luminary” (me'or) and the moon the lesser luminary (Gen. 1:16). This same Hebrew word also describes the light of the seven-branched candelabra, which illuminated the tabernacle: “the menorah for light [Ham-ma'or]” (Num 4:9).
At the root of the word me’or is the Hebrew word ohr, which means “light.” We first see this word in Genesis 1:3, “God said let there be light [ohr].” The light of the first day was no ordinary light since God didn’t create the sun until day four—it was the “divine light” that emanated from the Lord’s Presence. The menorah’s light pointed back to creation and gave Israel a glimpse of the divine light from the first day.
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This divine light which came into existence when God “spoke/sang” (247) at the beginning of the world’s creation can still be experienced through God’s written Word, which is a “lamp unto my feet and a light unto my path” (Psa 199:105 KJV). The numeric value of the phrase “God will be with you” (Vihi Elohim imach / Ex 18:19) also equals 247 and reinforces this experience. Just as the world came into being by speaking and singing, God’s Word and worship are two of the primary ways we encounter the Lord and become new creations in Messiah Yeshua.
But there is still one more thing! As we said above, one Hebrew word for “song” is zamar. This particular Hebrew word for song implies a song of victory as in Psalm 118:14-15,
Adonai is my strength and song, and He has become my salvation. Shouts of joy and victory are in the tents of the righteous.
When Messiah Yeshua returns and establishes His Kingdom, the nations will beat their spears into pruning knives (from the root of zamar). All hate speech will become “victorious song” (zamar/247) to celebrate the work of the Lamb who won the victory over sin, death, and devil!
Unless otherwise noted, all biblical passages referenced are in the Tree of Life Version.
- 5 - words and phrases that add up to 247: "purify" or "refine" I me-zuk-kak "to sing" or "song"/ zamar Emor I 247 I 11Y.l� "luminary"/ me'or "God will be with you" I Vihi Elohim imach (Ex 18:19) ***** Adonai is my strength and song, and He has become my salvation. Shouts of joy and victory are in the tents of the righteous.
-Psalm 118:14-15
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THOUGHTS for REFLECTION Take some time this week to prayerfully consider and discuss with friends: § What’s your favorite holiday? What makes it unique for you? The Feasts of the Lord are not an obligation—they’re an invitation to make new memories with Him. There’s one more holiday left in this Jewish year (5781): Shavuot, also referred to as Pentecost. This celebration starts in just over two weeks. Speaking of invitations: you’re invited to join Rabbi Jason for a special Shavuot livestream on Saturday, May 15th. Register today and get ready to make amazing memories in the Lord!
§ Rockefeller University tested people’s sense of smell and discovered that the nose could smell at least one trillion distinct scents. Our sense of smell is powerful! How do you imagine this fact ties into the Apostle Paul’s assertion that we are the “aroma of Messiah to God” and that Yeshua “reveals everywhere the aroma of the knowledge of Himself” through us?
תשרפ יַתֹקֻּחְבּ־רַהְבּ / NEXT WEEK’S READINGS: Parashat Behar-Bechukotai
TORAH Sunday / Leviticus 25:1-18 Monday / Leviticus 25:19-28 Tuesday / Leviticus 25:29-38 Wednesday / Leviticus 25:39-26:9 Thursday / Leviticus 26:10-46 Friday / Leviticus 27:1-15 Saturday / Leviticus 27:16-34
Prophetic Reading (Haftarah): Jeremiah 16:19-17:14
New Covenant Reading: Luke 4:14-22; Matthew 16:20-28
i Meyerhoff Center for Jewish Studies, “Mitzvot and Art: What is the Connection?” Sefaria, https://www.sefaria.org/sheets/11081. ii W. W. Müller, “Frankincense,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 854.
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