Within Deut. 21:10-25:19 (Parashah Ki Teitzei), seventy-four of the Torah’s 613 mitzvot (commandments) are referenced. Of these commandments, we first find laws concerning the treatment of “the beautiful captive,” the inheritance and rights of the firstborn, the treatment of a wayward and rebellious son, laws on burial and the treatment of dead bodies, the returning of items lost, the sending away of a mother bird and the stealing of her young, the duty of erecting safety fences around the roof of one’s home and a detail of forbidden plants and animal hybrids.
Yet for us as believers, the initial commandant regarding “the beautiful captive” (vs. 10-14) stands most striking. In this, we find the following,
“When you go out to war against your enemies, and Adonai your God hands them over to you, and you take prisoners, and you see among the prisoners a woman who looks good to you, and you feel attracted to her and want her as your wife; you are to bring her home to your house, where she will shave her head, cut her fingernails and remove her prison clothing. She will stay there in your house, mourning her father and mother for a full month; after which you may go in to have sexual relations with her and be her husband, and she will be your wife. In the event that you lose interest in her, you are to let her go wherever she wishes; but you may not sell her for money or treat her like a slave, because you humiliated her.”
In last week’s Parashah (see Deut. 17:14-20), God gave special instruction on how the people were to appoint a King over Isra’el. In this, he could not be a foreigner, he must not seek after acquiring many horses, marry many wives or seek after great wealth. Although their desire was to “have a king like the other nations around them,” God was nevertheless displeased with their “first” choice and in the end, their desires turned inward as seen in the later end of Sha’ul’s reign and moral demise and drove a wedge between the people and God’s commands.
Such a breach from the perfect will of Torah is further seen in Deut. 21:10-14, where the captive woman was treated not as one to be treasured and protected, but instead as property and even non-human. From this passage, HaShem’s warning to not “sell her for money or treat he like a slave” is directly tied to the fact that he has humiliated her. From the Hebrew, “humiliated” is the word, ‘inita implying that they had been married under Jewish Law, and thus she had to be treated with honor. Thus, in providing her a get (certificate of divorce) enabled her to live freely and without persecution in society. Yet beyond these Jewish legal obligations, we first and foremost must see that he should have possibly never forced her against her will to be obligated in marriage in that in such acts are closer human trafficking and on all levels is at odds with Torah.
In tragedy, as we have watched the news over the last week and have seen the Taliban takeover of Kabul and the nation of Afghanistan, we have witnessed afresh the wickedness that comes to society when any level of misogyny is allowed unchecked, and here in Torah we are reminded that the hallmark of our faith in Yeshua is validated by how we treat the weakest among us and most directly how we treat our wives, our daughters and in fact, all women. In this, we find that the greatest act of strength we could ever proclaim is by acts of gentleness, kindness, wherein we choose daily to do justice, to love mercy and to walk humbly before our God! (Micah 6:8)
Let’s Go and Defend The Dignity of Every Human Being!
Rabbi Mark Rantz
August 20, 2021, Erev Shabbat
12th of Ellul, 5781
Reflections on Parashah Shof'tim
Rabbi Mark Rantz
Beit Hallel Messianic Congregation
August 14, 2021 | Sixth of Ellul, 5781
Monday (August 9th, 2021), on the Gregorian calendar was the first day of the month Ellul, 5781. As we have been in our study of the Weeks of Consolation, in the month of Ellul, we are reminded of the Goodness of Adonai, who holds compassion for us in our weakness, in every hardship and every struggle.
Within the Jewish calendar, Adonai provides grace in every season all marked by the “chol” (the mundane) and “kodesh,” or (the holy). This is best seen in our Havdalah prayer, “Blessed are You, Adonai our God, Ruler of the Universe, who distinguishes between the holy and the mundane, between light and darkness, between Isra’el and the nations, and between the seventh day and the six days of work.” Yet despite the polarities created by these distinctives, the month of Ellul reflects those points of holiness within the Hebrew calendar providing a haven in time, a city of refuge from the ravages of the material life and a time for us to audit our spiritual accounts prior to the High Holy Days.
In this, our Sages remind that Ellul is a time where God relates to Isra’el “in a more open and compassionate manner” than He does during other months of the year. Of this, detractors might contradict that God (who never changes) is always the same, and that Ellul has no significance over other times of the year. But is this true? In answer, we must remember that although the Lord never changes (Heb. 13:8), He provides Moedim (times set apart by God) for special purposes within His Kingdom. Therefore, as we reflect on this holy month, the days of Ellul provides a bit of a paradox and a reminder of God’s intent to heal and redeem us. Of this, Rabbi Schneur Zalman of Lliadi gives the following metaphor - The usual place of a King is his court, within his capital city and within his royal palace. In this, anyone wishing to approach the King must go through proper channels of palace bureaucracy to be extended an invitation and be welcomed by the monarch. When given an audience with the King, one must journey to the capital, pass through the many gates, corridors, and antechambers - leading to the secure throne room. Even then, as one approaches - it is with great trepidation and fear - all guided by unquestionable etiquette. Yet during the month of Ellul, the King is not on his throne, he is not in the palace or even within his private chamber! Instead, he is in the field - out in the open and apart from his garrison, dwelling with his subjects - as one of them.
For us as believers in Yeshua, this holds profound significance in knowing that Yeshua has made His dwelling with us (John 1:14) and that as we “Come to the Field.” It is Messiah who is there waiting for us as we approach these Most Holy Days. From this, the Days of Consolation all come into proper perspective as we consider that as Adonai forgives us of our sins, He also heals, consoles, and comforts us every step of the way.
- Rabbi Mark Rantz
D'var Torah from Rabbi Mark Rantz
Shabbat abd Parashah Re'eh
From - August 7, 2021 | 29th of Av, 5781
In Parashah Re’eh (Deut. 11:26-16:17) we encounter numerous themes which we should not overlook. Of these, the two most central point’s stand out,
First, from the name of our Parashah רְאֵה (See) God through Moshe challenges the people “See רְאֵה I have set before you today a blessing and a curse a blessing if you listen to the mitzvot (commandments) of Adonai your God that I am giving you today, and a curse; if you don’t listen to the mitzvot your God but turn aside from the way I am ordering you today and follow other gods that you have not known.” (11:26-28)
Secondly, as a reminder of Parashah Terumah (Exod. 25:1-27:19) Moshe recounts how God instructed Isra’el, “… you are to come to the place where Adonai will put his name. He will choose it from all your tribes; and you will seek out that place, which is where he will live and go there …”. (12:4-5)
Finally, Adonai warns of false prophets in 13:2-4, “If a prophet or someone who gets messages while dreaming arises among you and he gives you a sign or wonder, and the sign or wonder comes about as he predicted when he said ‘Let’s follow other gods, which you have not known; and let us serve them, you are not to listen to what that prophet or dreamer says. For Adonai your God is testing you, in order to find out whether you really do love Adonai your God with all your heart and being.”
Of these passages, we are reminded to first obey the instructions God has given us and secondly as with the call to Temple worship - to draw near to him in faithfulness. Thirdly, Moshe warns to beware of false teachers or false prophets. Such reflects the exhortation of Rav Sha’ul (Paul) who warned, “But even if we- or, for that matter, an angel from heaven! - were to announce to you some so-called ‘Good News’ contrary to the Good News we did not announce to you, let him be under a curse forever!” (Gal. 1:8)
In all three of these passages and themes in Parashah רְאֵה Re’eh, we find two direct warnings that in every generation we must heed and take notice of. First, that there is no substitute for obeying the Lord’s commands and secondly, that we must be on guard against those who might lead us astray from the blessings of God. Yet even in the midst of these warnings we are given HOPE in Deut. 12:4-5, where every day we must come to our loving, Heavenly Father - who makes his tabernacle in us and who loves us with an everlasting love! For our good, God makes a way of life over death, and blessings instead of curses.
All of his mitzvot are always for our good, … for our healing and for our restoration. Yet, despite God’s great love - we as human beings may fight hard at having our own way or resist his goodness, yet when we run to him, we will find the healing our souls long for! Today dear friends, let’s choose blessings over curses! Let’s choose life over death! Let’s choose Yeshua our Messiah!
~ Rabbi Mark Rantz
Encouragement from Shabbat and Parashah Eikev
Rabbi Mark Rantz
22nd of Av, 5781
“Shout, O heavens, and rejoice, O earth! Break into shouting, O hills! For the LORD has comforted His people. And has taken back His afflicted ones in Love.”
- Isaiah 49:13, Sefaria Translation
Today is the second Shabbat of our seven weeks of Comfort and Consolation. So significant to our coming High Holy Days, Adonai in His perfect compassion sets for us His very heart, and our need for love, healing, and restoration. Thus, as seen above (in Isa. 49:13), and as the verse just before the start of this week’s Haftorah, Isra’el is reminded again of how valuable they are to Adonai and that they have never been forsaken.
From the B’rit Chadashah, we find an equally corresponding passage where God reminds the redeemed, “Therefore, rejoice, I heavens, and you who dwell in them! But woe to you O earth and sea, for the devil has come down to you in great wrath, because he knows that his time is short.” (Rev. 12:12, ESV) Although in our day we are seeing great trouble and growth of evil, Yeshua is reminding us as His Messianic community, that we are not forsaken, we are not cast off and He is coming to us soon!
Like us, today in our troubles, when Isra’el had faced calamity and exile they surely had thought that all had been lost, yet in response, Adonai (through the prophet Isaiah) provides a word picture in verse 15, that no one could miss,
“Can a woman forget her baby, Or disown the child of her womb? Though she might forget, I will never forget you.”
From this passage, we are immediately confronted with the enduring love of a mother. In her 2016 “Motherly” magazine article, A Mother’s Love is the Most Powerful Force on Earth, Catherine Keating reminds,
“As mothers, we have the opportunity to see our children for the pure love they are, and to keep that love as the basis of their upbringing. With every child who grows up living in love, believing in the power of love, we can potentially add awareness, compassion, and beauty to an all too often cruel and ugly world.”
Yet, when we consider that in the physical, there is “no love like that of a mother’s,” we are even more assured that even greater than her is our Father in Heaven who promises that even if a mother was to forget her child, He never will! This is echoed in Psalm 27:10,
“Though my father and my mother forsake me,
Adonai will take me in.” (TLV)
In this, friends, we are given true and everlasting comfort - knowing that the Lord will never leave or forsake us, now, or any time in the future! (Deut. 31:8)
~ Rabbi Mark Rantz
Encouragement from Parashah Vaetchanan
Rabbi Mark Rantz
15th of Av, 5781
Haftorah Vaetchanan (Isaiah 40:1-26) is the first in the series of seven Haftorah readings known as the Haftarot of Consolation, beginning on the first Shabbat following Tisha B’Av and will continue until Rosh Hashanah. So significant, the Prophet Isaiah begins declaring in verse 1,
Nachamu, Nachamu ami Eloheichem, - “Comfort, Comfort my people my people say’s your God.”
Within this powerful prophecy, Isaiah describes some of the miraculous events which will unfold at the coming of the Messianic Age such as the return of the Exiles to Jerusalem, the revelation of God’s glory and the reward for the righteous that is coming and that retribution at that time be removed from God’s people. In conclusion, our Haftorah continues in comforting Israel by describing that Adonai’s power and might and in reassuring them that He has always cared for His people. Comparably, our Haftorah in many ways mirrors Isaiah chapters 40-66, known as “The Rhapsody of Zion’s Redeemed” whereas one Messianic scholar notes, “… the repetition of the divine command to comfort Hashem’s people shows that this is his continual cry; he never ceases to be Israel’s God, even in exile.” From the context of our passage, Haftorah Nachamu, through the divine voice (bat kol) commands Isaiah to speak to Israel with great tenderness, proclaiming that their affliction has end and God’s justice is in fact satisfied. It is noteworthy, as comparable to Tisha B’Av and Lamentations 1:2, 9 declaring, “there is no one to comfort her,” Haftorah Nachamu is in fact a perfect juxtaposition (comparable opposite) of Eikhah in offering not just temporal comfort, but also that which might follow into the olam Haba (Kingdom to Come). Continuing, where Lam. 1:4 states that “the roads to Zion mourn” and the exiles “have fled without strength before the pursuer” Isaiah responds by declaring in 40:3, “Make straight in the desert a highway for our God,” and in vs. 29 and 31, He will give strength to the weary and “they who wait for Adonai will renew their strength, They will soar up with wings as eagles. They will run, and not grow weary. They will walk and not faint.”
In perfect order, our Haftorah is also placed, where on the Jewish liturgical calendar it perfectly reflects God’s characteristics of both justice and mercy. Prior, the three Torah portions (Matot, Masei and D’varim all speak of suffering, desolation collide as it were as it were with our previous observance of Tisha B’Av. Yet, as we now transition, looking toward Yom Tov, the attention radically changes from judgment, desolation, and mourning to that of relief, redemption, and comfort. In the end these comparisons all appear to us as a “bridge,” between these passages dealing with suffering and desolation and these seven haftarot of great comfort.
As noted by our aforementioned Messianic scholar, Dr. Vered Hillel, “this bridge is built on two pillars of Judaism: chesed (mercy) and justice. Justice demands punishment for sin. It does not matter whether it is the sin of an individual or the collective sin of a nation or a social group; HaShem holds humankind accountable for our sin and judges it. Yet, HaShem’s chesed, divine mercy, far outweighs his attribute of judgment and justice.”
For us as Messianic believers however, nothing speaks more of God’s mercy and forgiveness of sin than Yeshua and His fulfillment of the Akedah in his perfect redemption for all the world!
~ Rabbi Mark Rantz
REFLECTIONS ON PARASHAH D'VARIM
RABBI MARK RANTZ
Beit Hallel Messianic Congregation
17th of Jun, 2021 | 8th of Av, 5781
Parashah D’varim (found in Deuteronomy 1:1-3:22) begins on the first of Shevat, and 37 days prior the death of Moses. Here, Sefer D’varim begins, “These are the words דברים that Moses spoke to all Israel beyond the Jordan in the wilderness in the Arabah opposite Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahah.” (Deut. 1:1, ESV) D’varim corresponds with the fourth word of verse 1, where Moshe reminding God’s people of the whole of the Lord’s commandments and that of His promises stating,
“Moses begins his repetition of the Torah to the assembled children of Isra’el, reviewing the events that occurred and the laws that were given in the course of their forty-year journey from Egypt to Sinai to the Promised Land, rebuking the people for their failings and iniquities and enjoining them to keep the Torah and observe its commandments in the land that God is giving them as an eternal heritage, into which they shall cross after his death.”
According to Rabbi Jonathan Sacks (z’l), D’varim is in essence Moses’ renewal of the covenant of God which had already been communicated in the books of Genesis, Exodus, and Leviticus. However, in the context of the Book of Deuteronomy, Moses joins the covenant to the next generation, as they are soon to enter into the Promised Land.
Here we see God’s faithfulness to His people whom He has chosen, knowing that they need discipline and a reminder of the truth. It is in this context that Moses reminds of the heart of God who has created a people, whose lives are to be based on the Torah alone!
Continuing, what we find is astounding as Moses explains to his listeners (and to us today) the background and importance of God’s covenant of love. Although seldomly commented on, Parashah D’varim in its (דברים, words) of instruction, first and foremost reminds that a repeating of Torah instruction is both essential, and for us as believers in Yeshua, is necessary as we are exhorted that our faith in Messiah cannot be that of our “fathers alone,” but instead should be that of “our own today” as individuals. Deuteronomy exists to remind of all that God had said and done since their Exodus from slavery. In the same light, the Good News of Yeshua must be communicated afresh in a way that not only ministers to and speaks to each, new generation and at the same time, its message is not corrupted or altered by ignorance and misinterpretation!
Within our context, Moses was soon going to die, and his (דברים, words) had to set both a legacy and heritage for all others in future generations. Such is reminiscent of George Frideric Handel (1685-1759) in the composition of his “Messiah,” where he sternly instructed that his musical arrangement (of the supremacy of Yeshua as Isra’el’s Messiah) should be recomposed and readapted afresh for each new generation so that all might know, appreciate, and receive as their own - the truths of the Good News in Yeshua!
Yet long before “Handel’s Messiah,” Moses knew this truth before any classical composer, where in every generation we all must receive God’s revelation as our own and the truth of God’s Word must go forth to all peoples and at all times!
Are you receiving God’s fresh (דברים, words) of truth for you today?
~ Rabbi Mark Rantz
REFLECTIONS ON PARASHAH MATOT-MASEI
FIRST OF AV, 5871
The opening lines of Parashah Matot (Numbers 30:2-32:42) begins like no other in the Torah as Moshe gives specified instruction on the making of vows and their consequences. For many in the modern age, the idea of making vows or valuing verbal commitments seems both foreign and even antiquated, while growing up in a generation where we were rule by the adage that “promises were made to be broken!”
Counter to this decline in both culture and biblical standards, our Parashah in Numbers 30:3 sends a different messages stating,
“… When a man makes a vow to Adonai or formally obligates himself by swearing an oath, he is not to break his word but is to do everything he said he would do.”
Given that the people of God are called to emulate Adonai and model our actions and character after His eternal attributes, the Art Scroll Chumash notes that, “A Jew’s word is sacred, for him to violate it is a desecration.” This truth speaks loudly for all peoples where if we are to follow the Lord, we must also live in a way that brings honor to Him.
In our Siddur, the Haftorah blessing echoes this reality in stating, “Blessed are you, O Lord, our God, Ruler of the universe, rock of all ages, righteous throughout all generations. You are the faithful God, promising and then performing, first speaking and then fulfilling, for all your words are true and righteous.”
Because the words of Adonai first promises and then performs, speaks and then fulfills and are true and righteous - so our words, promises and commitments must seek to reflect that which resides in the Holy One forever. Although he is perfect, and because of sin we fail, we must nevertheless use our words to bless and to be a blessing. Where God used words to create, we too have great power in our words to bring forth life in the hearts of others, or even death as seen with the sin of lashon hara. With this, what is even more true is the pain and harm that can transform when we make a vow, obligation or commitment to God to so something and then we abdicate our responsibilities to Him.
Of this, Yeshua gives us the proper answer in commanding, “Just let your ‘Yes’ be a simple “Yes.’ And your ‘No;’ a simple ‘No;’ anything more than this has its origin in evil.” (Matthew 5:37) So, in the end, should we make oaths or vows? No - but in all things we should guard our tongues and keep the promises we make!
~ Rabbi Mark Rantz
Reflections from Parashah Pinchas
Rabbi Mark Rantz
Beit Hallel Messianic Congregation
Published and Taught - July 3, 2021
(23rd day of Tamuz, 5781)
Today’s Parashah (Numbers 25:10-30:1) begins describing Aaron’s grandson Pinchas, as Adonai both acknowledged and rewarded him for his acts of zeal in killing the Simeonite Prince, Zimri and a pagan Midianite Princess named Zimri (who was the daughter of Tzur) whom he brought into his tent to commit immoral acts.
Of this, Numbers 25:6-9 states,
“Just then, in the sight of Moshe and the whole community of Isra’el, as they were weeping at the entrance of the tent of meeting, a man from Isra’el came by, bringing to his family woman from Midyan. When Pinchas, the son of El’azar, the son of Aharon the cohen, saw it, he got up from the middle of the crowd, took a spear in his hand, and pursued the man from Isra’el right into the inner part of the tent, where he thrust his spear through both of them - the man from Isra’el and the woman through her stomach. Thus was the plague among the people stopped; nevertheless, 24,000 died in the plague.”
As a result of Pinchas’ zeal and righteousness that day, Adonai grants him a Covenant of Peace and elevates him to priestly duties as a cohen.
In our day and age, rarely, if ever do we see such boldness and zeal for Torah, but it took this incredible in both halting the wrath of God in a plague and to remind the whole house of Isra’el that there is no substitute for set-apart, holy living.
Concerning this, Rabbi Yehoshua Berman with Aish reminds,
“The Parashah opens with the reward of kehunah (the priesthood) given to Pinchas fir his valiant act of defending the honor of God by eliminating Zimri, and thus bringing a halt to the plague that was decimating the Jewish People as a result of their sinning with the woman of Midyan … The Kohanim are the ones who carry out the service in the Beit Ha’Mikdash [Most Holy Place], and it is the exalted status of kehunah with which Pinchas was rewarded.”
Wherein, the cohanim (as with Pinchas) were called to lead God’s People in priestly service, God’s intention for Isra’el to the same in their calling to bring the Light of God’s love to the whole world. (Exodus 19:1-6) Where the cohanim went before the people at Adonai’s Holy Temple, so we who have been called by Yeshua equally have a responsibility to take the Light of the Lord to all who are perishing!
For us as a believer in Yeshua, we too equally have a high calling before God where 1 Kefa (Peter) 2:9-10 states,
“You are a holy people, a royal priesthood, a holy nation, a people for His own possession, that you may proclaim the excellencies of Him who called you out of darkness into His marvelous light.”
Where Pinchas brought wholeness and by his act, “proclaimed” healing to the whole House of Isra’el, so we are called to proclaim the excellencies of Yeshua our Risen Messiah who called us out of spiritual darkness and into the marvelous light of Adonai our King! Let’s go and proclaim God’s love to a broken world!
Rabbi Mark Rantz
Parashiot Balak בָּלָק פָּרָשָׁה (Numbers 22:2-25:9) is both the 40th Parashah of the Sefer Torah and the second word within this week’s reading. Balak stands as a permanent example of anti-Semitism and is known exclusively for his great act of evil in hiring Balaam (Bil’am), a false-prophet and diviner (practitioner of the occult) for the purpose of cursing God’s people, Isra’el. Under the direction and urging of the wicked Balak, Bil’am on three occasions attempted to pronounce demonic curses against God’s chosen and did so from three selected vantage points in hopes of bringing an end to God’s people. However, in Bil’am’s attempt to curse Isra’el, blessings were only spoken forth, as seen in Numbers 24:5 and the Ma Tovu declaring,
“How lovely are your tents O Jacob, Your dwelling
places O Yisra’el.”
In retrospect, instead of pronouncing curses against God’s people, Bil’am is compelled by God’s Spirit concerning the end of days and the coming of Yeshua the Messiah!
At the end of our Parashah, we are also provided a record on how the people of Adonai fell prey to the charms of the daughters of Moab (Mo’av) and are enticed in the worship of the false-god Pe’or. In conclusion, a leader of Isra’el takes a Midianite princess into his tent and as a result, Pinchas kills them both for the purpose of cleanings the camp from impurity and sin. By so doing his act of zeal stopped a plague that was raging amongst the people!
Throughout the context of this entire Parashah, our nemesis, Balak stands at the forefront as a reminder that in every generation there have always been “Pharoah’s” who actively seek our destruction, yet at every stage of history, it is the Lord who will always guard and protect us from all harm!
From Numbers 22:3, we are reminded that,
“Mo’av was overcome with dread because there were so many of them. So Mo’av as overcome with dread because of the people of Isra’el.”
From this, we see that it has always been unrealistic fear and jealousy which has fueled much of the expression of anti-Semitism in every generation and throughout the world, thus revealing that such indifference will always transition from hateful rhetoric to acts of genocide if gone unchecked! Such a report can be quite frightening, but when we consider the faithfulness of God, we can all rest, wherein by God’s Spirit, we are empowered to walk in boldness instead of fear!
Despite these concerns, we are given hope where God will always defend His beloved as seen in His promise to Avraham,
“I will bless those who bless you and I will curse those who curse you, and from you all the nations of the earth will be blessed.” (Genesis 12:3)
Dear friends, be encouraged that no matter what trouble may come or the hate that is spoken over us by our enemies - we are always safe in the hands of the Lord, and He will never leave or forsake us.
Walk in His shalom today!
~ Rabbi Mark Rantz
Reflections from Parashah Balak
Taught and Published on June 26, 2021
(The 16th day the Month of Tamuz, 5781)
Reflections from Parashah Chukat
June 19, 2021
9th of Tamuz, 5781
Within the last two Parashiot, our Torah readings equally records the tragedy that a lack of trust which can develop in those who choose to not to look to Adonai in every circumstance. First, in Numbers 13:32 - ten of the twelve spies spread fear and a negative report and lead the people to doubt God’s goodness. Then, in Numbers 16:1-3, doubt turns into rebellion - culminating into judgment for those who opposed Adonai and His appointed leaders. However, as we reach Parashah Chukah (Numbers 19:1-22:1) God reminds for us again, the Hope of Redemption for not just Isra’el, but ultimately to all the peoples of the world who call upon the Lord’s Name!
Parashah Chukah (meaning regulations or decrees) is the 39th reading within the Torah and the 6th Parashah within the Book of Numbers. Within Chukah, Adonai provides us instruction on the following:
Yet most notably of our Parashah is the description provided in Numbers 19:1-10 in the provision of the Red Heifer. In this, the Red Heifer is seen as unique from all other where it must be without spot, blemish or defect and likewise, must not be a beast of burden or have had been fitted with a yoke (vs. 2).
Of the sacrifice of the Red Heifer, Messianic Scholar, Dr. Rabbi David Friedman in the Complete Jewish Study Bible, concerning vs. 3 notes,
“El’azar the cohen is to take some of the blood with his finger and sprinkle this blood toward the front of the tent of meeting seven times,” is the (Shachat) or, Ritual Slaughter, thus referring “to the method by which an animal was killed in order to be used as an offering.”
Most notably, for us as believers, the sacrifice of Red Heifer points directly to, and foreshadows Yeshua’s sacrifice for us and for our redemption …
From this what we find is that the sacrifice of the Red Heifer is not an archaic or primitive practice, but instead an image of salvation for all who place their hope in Yeshua our Messiah.
Beloved lets fully place our trust in Him today!
~ Rabbi Mark Rantz
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