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   3/01/11

 Leviticus 5-7

Leviticus 5:1     When any of you sin in that you have heard a public adjuration to testify and—though able to testify as one who has seen or learned of the matter—do not speak up, you are subject to punishment. 2 Or when any of you touch any unclean thing—whether the carcass of an unclean beast or the carcass of unclean livestock or the carcass of an unclean swarming thing—and are unaware of it, you have become unclean, and are guilty. 3 Or when you touch human uncleanness—any uncleanness by which one can become unclean—and are unaware of it, when you come to know it, you shall be guilty. 4 Or when any of you utter aloud a rash oath for a bad or a good purpose, whatever people utter in an oath, and are unaware of it, when you come to know it, you shall in any of these be guilty. 5 When you realize your guilt in any of these, you shall confess the sin that you have committed. 6 And you shall bring to the Lord, as your penalty for the sin that you have committed, a female from the flock, a sheep or a goat, as a sin offering; and the priest shall make atonement on your behalf for your sin.

     7 But if you cannot afford a sheep, you shall bring to the Lord, as your penalty for the sin that you have committed, two turtledoves or two pigeons, one for a sin offering and the other for a burnt offering. 8 You shall bring them to the priest, who shall offer first the one for the sin offering, wringing its head at the nape without severing it. 9 He shall sprinkle some of the blood of the sin offering on the side of the altar, while the rest of the blood shall be drained out at the base of the altar; it is a sin offering. 10 And the second he shall offer for a burnt offering according to the regulation. Thus the priest shall make atonement on your behalf for the sin that you have committed, and you shall be forgiven.

     11 But if you cannot afford two turtledoves or two pigeons, you shall bring as your offering for the sin that you have committed one-tenth of an ephah of choice flour for a sin offering; you shall not put oil on it or lay frankincense on it, for it is a sin offering. 12 You shall bring it to the priest, and the priest shall scoop up a handful of it as its memorial portion, and turn this into smoke on the altar, with the offerings by fire to the Lord; it is a sin offering. 13 Thus the priest shall make atonement on your behalf for whichever of these sins you have committed, and you shall be forgiven. Like the grain offering, the rest shall be for the priest.

Offerings with Restitution

     14 The Lord spoke to Moses, saying: 15 When any of you commit a trespass and sin unintentionally in any of the holy things of the Lord, you shall bring, as your guilt offering to the Lord, a ram without blemish from the flock, convertible into silver by the sanctuary shekel; it is a guilt offering. 16 And you shall make restitution for the holy thing in which you were remiss, and shall add one-fifth to it and give it to the priest. The priest shall make atonement on your behalf with the ram of the guilt offering, and you shall be forgiven.

     17 If any of you sin without knowing it, doing any of the things that by the Lord’s commandments ought not to be done, you have incurred guilt, and are subject to punishment. 18 You shall bring to the priest a ram without blemish from the flock, or the equivalent, as a guilt offering; and the priest shall make atonement on your behalf for the error that you committed unintentionally, and you shall be forgiven. 19 It is a guilt offering; you have incurred guilt before the Lord.

Leviticus 6:1     The Lord spoke to Moses, saying: 2 When any of you sin and commit a trespass against the Lord by deceiving a neighbor in a matter of a deposit or a pledge, or by robbery, or if you have defrauded a neighbor, 3 or have found something lost and lied about it—if you swear falsely regarding any of the various things that one may do and sin thereby— 4 when you have sinned and realize your guilt, and would restore what you took by robbery or by fraud or the deposit that was committed to you, or the lost thing that you found, 5 or anything else about which you have sworn falsely, you shall repay the principal amount and shall add one-fifth to it. You shall pay it to its owner when you realize your guilt. 6 And you shall bring to the priest, as your guilt offering to the Lord, a ram without blemish from the flock, or its equivalent, for a guilt offering. 7 The priest shall make atonement on your behalf before the Lord, and you shall be forgiven for any of the things that one may do and incur guilt thereby.

Instructions concerning Sacrifices

     8 The Lord spoke to Moses, saying: 9 Command Aaron and his sons, saying: This is the ritual of the burnt offering. The burnt offering itself shall remain on the hearth upon the altar all night until the morning, while the fire on the altar shall be kept burning. 10 The priest shall put on his linen vestments after putting on his linen undergarments next to his body; and he shall take up the ashes to which the fire has reduced the burnt offering on the altar, and place them beside the altar. 11 Then he shall take off his vestments and put on other garments, and carry the ashes out to a clean place outside the camp. 12 The fire on the altar shall be kept burning; it shall not go out. Every morning the priest shall add wood to it, lay out the burnt offering on it, and turn into smoke the fat pieces of the offerings of well-being. 13 A perpetual fire shall be kept burning on the altar; it shall not go out.

     14 This is the ritual of the grain offering: The sons of Aaron shall offer it before the Lord, in front of the altar. 15 They shall take from it a handful of the choice flour and oil of the grain offering, with all the frankincense that is on the offering, and they shall turn its memorial portion into smoke on the altar as a pleasing odor to the Lord. 16 Aaron and his sons shall eat what is left of it; it shall be eaten as unleavened cakes in a holy place; in the court of the tent of meeting they shall eat it. 17 It shall not be baked with leaven. I have given it as their portion of my offerings by fire; it is most holy, like the sin offering and the guilt offering. 18 Every male among the descendants of Aaron shall eat of it, as their perpetual due throughout your generations, from the Lord’s offerings by fire; anything that touches them shall become holy.

     19 The Lord spoke to Moses, saying: 20 This is the offering that Aaron and his sons shall offer to the Lord on the day when he is anointed: one-tenth of an ephah of choice flour as a regular offering, half of it in the morning and half in the evening. 21 It shall be made with oil on a griddle; you shall bring it well soaked, as a grain offering of baked pieces, and you shall present it as a pleasing odor to the Lord. 22 And so the priest, anointed from among Aaron’s descendants as a successor, shall prepare it; it is the Lord’s—a perpetual due—to be turned entirely into smoke. 23 Every grain offering of a priest shall be wholly burned; it shall not be eaten.

     24 The Lord spoke to Moses, saying: 25 Speak to Aaron and his sons, saying: This is the ritual of the sin offering. The sin offering shall be slaughtered before the Lord at the spot where the burnt offering is slaughtered; it is most holy. 26 The priest who offers it as a sin offering shall eat of it; it shall be eaten in a holy place, in the court of the tent of meeting. 27 Whatever touches its flesh shall become holy; and when any of its blood is spattered on a garment, you shall wash the bespattered part in a holy place. 28 An earthen vessel in which it was boiled shall be broken; but if it is boiled in a bronze vessel, that shall be scoured and rinsed in water. 29 Every male among the priests shall eat of it; it is most holy. 30 But no sin offering shall be eaten from which any blood is brought into the tent of meeting for atonement in the holy place; it shall be burned with fire.

Leviticus 7:1     This is the ritual of the guilt offering. It is most holy; 2 at the spot where the burnt offering is slaughtered, they shall slaughter the guilt offering, and its blood shall be dashed against all sides of the altar. 3 All its fat shall be offered: the broad tail, the fat that covers the entrails, 4 the two kidneys with the fat that is on them at the loins, and the appendage of the liver, which shall be removed with the kidneys. 5 The priest shall turn them into smoke on the altar as an offering by fire to the Lord; it is a guilt offering. 6 Every male among the priests shall eat of it; it shall be eaten in a holy place; it is most holy.

     7 The guilt offering is like the sin offering, there is the same ritual for them; the priest who makes atonement with it shall have it. 8 So, too, the priest who offers anyone’s burnt offering shall keep the skin of the burnt offering that he has offered. 9 And every grain offering baked in the oven, and all that is prepared in a pan or on a griddle, shall belong to the priest who offers it. 10 But every other grain offering, mixed with oil or dry, shall belong to all the sons of Aaron equally.

Further Instructions

     11 This is the ritual of the sacrifice of the offering of well-being that one may offer to the Lord. 12 If you offer it for thanksgiving, you shall offer with the thank offering unleavened cakes mixed with oil, unleavened wafers spread with oil, and cakes of choice flour well soaked in oil. 13 With your thanksgiving sacrifice of well-being you shall bring your offering with cakes of leavened bread. 14 From this you shall offer one cake from each offering, as a gift to the Lord; it shall belong to the priest who dashes the blood of the offering of well-being. 15 And the flesh of your thanksgiving sacrifice of well-being shall be eaten on the day it is offered; you shall not leave any of it until morning. 16 But if the sacrifice you offer is a votive offering or a freewill offering, it shall be eaten on the day that you offer your sacrifice, and what is left of it shall be eaten the next day; 17 but what is left of the flesh of the sacrifice shall be burned up on the third day. 18 If any of the flesh of your sacrifice of well-being is eaten on the third day, it shall not be acceptable, nor shall it be credited to the one who offers it; it shall be an abomination, and the one who eats of it shall incur guilt.

     19 Flesh that touches any unclean thing shall not be eaten; it shall be burned up. As for other flesh, all who are clean may eat such flesh. 20 But those who eat flesh from the Lord’s sacrifice of well-being while in a state of uncleanness shall be cut off from their kin. 21 When any one of you touches any unclean thing—human uncleanness or an unclean animal or any unclean creature—and then eats flesh from the Lord’s sacrifice of well-being, you shall be cut off from your kin.

     22 The Lord spoke to Moses, saying: 23 Speak to the people of Israel, saying: You shall eat no fat of ox or sheep or goat. 24 The fat of an animal that died or was torn by wild animals may be put to any other use, but you must not eat it. 25 If any one of you eats the fat from an animal of which an offering by fire may be made to the Lord, you who eat it shall be cut off from your kin. 26 You must not eat any blood whatever, either of bird or of animal, in any of your settlements. 27 Any one of you who eats any blood shall be cut off from your kin.

     28 The Lord spoke to Moses, saying: 29 Speak to the people of Israel, saying: Any one of you who would offer to the Lord your sacrifice of well-being must yourself bring to the Lord your offering from your sacrifice of well-being. 30 Your own hands shall bring the Lord’s offering by fire; you shall bring the fat with the breast, so that the breast may be raised as an elevation offering before the Lord. 31 The priest shall turn the fat into smoke on the altar, but the breast shall belong to Aaron and his sons. 32 And the right thigh from your sacrifices of well-being you shall give to the priest as an offering; 33 the one among the sons of Aaron who offers the blood and fat of the offering of well-being shall have the right thigh for a portion. 34 For I have taken the breast of the elevation offering, and the thigh that is offered, from the people of Israel, from their sacrifices of well-being, and have given them to Aaron the priest and to his sons, as a perpetual due from the people of Israel. 35 This is the portion allotted to Aaron and to his sons from the offerings made by fire to the Lord, once they have been brought forward to serve the Lord as priests; 36 these the Lord commanded to be given them, when he anointed them, as a perpetual due from the people of Israel throughout their generations.

     37 This is the ritual of the burnt offering, the grain offering, the sin offering, the guilt offering, the offering of ordination, and the sacrifice of well-being, 38 which the Lord commanded Moses on Mount Sinai, when he commanded the people of Israel to bring their offerings to the Lord, in the wilderness of Sinai.


  Devotionals, Videos and more ...

American Minute
     by Bill Federer


Before the U.S. Constitution was written, what was the government in the United States? It was the Articles of Confederation, ratified this day, March 1st, 1781. Signed by such statesmen as Ben Franklin and Roger Sherman, it was an attempt to loosely knit the thirteen States together. The Articles of Confederation declared: “The… states hereby… enter into a… league of friendship… to assist each other, against… attacks made upon them… on account of religion, sovereignty, [and] trade… It has pleased the Great Governor of the World to incline the hearts of the Legislatures… to ratify the said Articles.”

Federer, B. (2003). American minute. St. Louis, MO.: Amerisearch, Inc.


Proverbs
     by D.H. Stern

Proverbs 19:26-29

One who mistreats his father
     and evicts his mother
is a son who brings them shame and disgrace.

My son, if you stop heeding discipline,
you will stray from the principles of knowledge.

A worthless witness mocks at justice,
and the mouth of the wicked
     swallows wrongdoing.

Judgments are in store for scorners
and blows for the backs of fools.

Stern, D. H. (1998). Complete Jewish Bible-OE
: An English version of the Tanakh (OT) and
B'rit Hadashah (NT) (1st ed.). Clarksville, Md.: Jewish
New Testament Publications.



My Utmost For The Highest
     by Oswald Chambers

The undeviating question

Lovest thou Me? --- John 21:17..

     Peter declares nothing now (cf. Matthew 26:33–35 ). Natural individuality professes and declares; the love of the personality is only discovered by the hurt of the question of Jesus Christ. Peter loved Jesus in the way in which any natural man loves a good man. That is temperamental love; it may go deep into the individuality, but it does not touch the centre of the person. True love never professes anything. Jesus said—“Whosoever shall confess Me before men,” i.e., confess his love not merely by his words, but by everything he does.

     Unless we get hurt right out of every deception about ourselves, the word of God is not having its way with us. The word of God hurts as no sin can ever hurt, because sin blunts feeling. The question of the Lord intensifies feeling, until to be hurt by Jesus is the most exquisite hurt conceivable. It hurts not only in the natural way but in the profound personal way. The word of the Lord pierces even to the dividing asunder of soul and spirit, there is no deception left. There is no possibility of being sentimental with the Lord’s question; you cannot say nice things when the Lord speaks directly to you, the hurt is too terrific. It is such a hurt that it stings every other concern out of account. There never can be any mistake about the hurt of the Lord’s word when it comes to his child; but the point of the hurt is the great point of revelation.


Chambers, O. (1993). My Utmost for His Highest


The Hearth
     the Poetry of R.S. Thomas


     The Hearth

In front of the fire
With you, the folk song
Of the wind in the chimney and the sparks'
Emboidery of the soot--eternity
Is here in this smakk room,
In intervals that our love
Widens; and outside
Of time, travellars
To a new Bethlehem, statesmen
And scientists with their hands full
Of the gifts that destroy,

R.S. Thomas Song at the year's turning: Poems 1942-1954 .

Swimming in the sea of the Talmud:
     D’RASH

     A young girl is reading a book and comes across a big word she has never seen before. She runs over to her father and asks, “What does this mean?” Her dad looks at the word and smiles, but instead of giving her the answer, he pulls a dictionary off the shelf and tells her, “Go look it up!” “Come on, Dad, I know you know it. Just tell me what it means!” He sticks to his guns and insists that she look up the word herself. After she finds the definition, the father tells his daughter: “I want you to get into the habit of learning things for yourself. When you do that, you’ll really remember. If I always gave you the answers so easily, they just wouldn’t stay with you. And besides, I won’t always be here to give you the answer. You’ve got to learn to rely on yourself.”

     Hillel taught much the same lesson to the non-Jew: I can give you the short answer, but if you really want to understand the Torah, you have to go out and learn it yourself.

     The same holds true for those who want to learn Talmud. This book will give the short answer—a brief introduction. The real path to “swimming in the sea of Talmud” comes when the reader takes to heart Hillel’s key words: “The rest is commentary.” Once you have learned the maxim and the text, you must make your own commentary, connecting Talmud texts to your own life.

     In the Context section, we endeavor to explain what the Gemara meant to the Rabbis who are mentioned in our texts. In the D’rash section, we try to apply the Gemara to our own world and the issues that confront us today. We believe very much in taking a conceptual approach to the Talmud: Even though it appears that the Rabbis were dealing with arcane ritual matters, in truth their debates were really about issues that are relevant to all people at all times.

     In trying to have the Rabbis of the Talmud speak to us, we often use stories and questions that resonate to the modern ear. We give our own interpretations to the words of the Rabbis as we try to apply their wisdom to our lives. We recognize that these applications are subjective understandings; they are by no means the only interpretations. The reader may come up with his or her own ways of connecting the teachings of the Rabbis to the contemporary world. This is exactly what should happen. The study of Talmud has been one of the most authentically Jewish activities precisely because it demands that we connect the past to the present. When we make this connection, we all become students of Hillel.

     Go and learn!

Katz, M., & Schwartz, G. (1998). Swimming in the Sea of Talmud: Lessons for Everyday LIving . Philadelphia, PA: The Jewish Publication Society.

Take Heart
     by Diana Wallis

As a father has compassion on his children, so the LORD has compassion on those who fear him. --- Psalm 103:13

     
There is a sentiment that is accepted by many Christians that God puts us to much sorrow, wisely and for our good, while his own heart is callous to our suffering, because he foresees the good that will come out of it. An analogy might in that case be suggested between God and a skillful surgeon, who cuts to remove a cancer from the flesh. The surgeon would be too intent on the success of the operation to bestow much sympathy on the sufferings that will effect a permanent cure.

     But I pray you not to think that it is exactly so with God. Of course, in a higher scale, he has all the wisdom of the physician, and he does view our afflictions in light of that hereafter when he will heal all our diseases and give us beauty instead of ashes, gladness instead of mourning, and a garment of praise instead of a spirit of despair. Still he does not steel his heart to the present trouble of his people, but, “As a father has compassion on his children, so the LORD has compassion on those who fear him.”

     The surgeon can look at the patient, while causing pain, with the intrepidity of one whose nerves cannot easily be shaken. But a father must leave the room, he cannot bear it; the mother cannot look on—they are carried away with the immediate distress. And so it is with God; even though his wisdom and foreknowledge enable him to see the end as well as the beginning, yet like a father feeling compassion for his children, so the Lord feels compassion for those who fear him. [The verse] is in the present tense and carries the idea of continuity: at this very moment he has compassion on those who fear him. Though he knows your trials will work for your good, yet he has compassion on you. Though he knows that there is sin in you, which may require discipline, yet he has compassion on you. Though he can hear the songs and glees that will ultimately come of your present sighs and griefs, yet still he has compassion on your groans and wails, for “he does not willingly bring affliction or grief to the children of men” (
Lam. 3:33). In all our distresses and present griefs he takes his share; he has compassion for us as a father has compassion for his children.      --- C. H. Spurgeon

Wallis, D. (2001). Take Heart: Daily Devotions with the Church's Great Preachers (27). Grand Rapids, MI: Kregel Publications.

Teacher's Commentary by L.O. Richards
     Leviticus Overview

     The Book of Leviticus is often viewed as God’s instruction to Israel on holy living. Earlier God spoke from the mountaintop; now, with the tabernacle erected, God’s presence was among the people. The people were in unique fellowship with God, and it was His “going with” them that set Israel apart from all others (Ex. 33:16).

     But how might they live so close to the holy God? Only by continual cleansing and commitment to a holy lifestyle. J. Sidlow Baxter Baxter's Explore the Book notes this dual need and divides Leviticus into two parts:

Outline

 I. Sacrifice: Ground of Fellowship
   A.    Offerings — absolution   1–7
   B.    Priesthood — mediation   8–10
   C.    People — purification   11–16
   D.    Altar — reconciliation   17

 II. Separation: Way of Fellowship
   A.    Rules for people   18–20
   B.    Rules for priests   21–22
   C.    Rules concerning feasts   23–24
   D.    Rules concerning Canaan   25–27

Richards, L., & Richards, L. O. (1987). The Teacher's Commentary (323). Wheaton, Ill.: Victor Books.


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