26 Sh’mini (Part A) - Eighth - Leviticus 9:1-11:47 Leviticus (Messianic) Vol. I - The Harvest
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- Religie en spiritualiteit
Here in the pages of our text, we find in no uncertain terms, the definition of what is "food" and what is "not food.” We also find the counterpart to our peculiar word "tamei.” It is the Hebrew word "tahor", translated as "clean.” Going back to our hermeneutic principle of context, these concepts of "tamei" and "tahor," as outlined in Leviticus chapter 11, fall right in the middle of a series of chapters dealing with such subjects as the consecration of Aharon and his sons as high priests (chapter 8), the details concerning sin offerings and sacrifices (chapter 9), the consequences of failing to establish a difference between the holy and the unholy (chapter 10), and the beginnings of the rulings concerning "unclean flesh," known as leprosy (chapter 12). It is within this context that HaShem explains "what is kosher" and what is "not kosher,” and consequently, what is "food" and what is "not food.” Is God the God of the Gentiles? Surely he is. It stand to reason, therefore, that the paradigm was being set in the TaNaKH that there be one Law for both the native born as well as the stranger in matters pertaining to covenant privileges. One standard was to be established and agreed upon for all Isra'el, a standard she would be held accountable for to eventually share with the surrounding nation groups as well (read Deut. 4: 1-14). Since all men share the same Creator, we can, therefore, conclude that these distinctions of holy and unholy are applicable for the surrounding nations, as well as for Isra'el. Our God is exclusive. Our God is consistent.
Here in the pages of our text, we find in no uncertain terms, the definition of what is "food" and what is "not food.” We also find the counterpart to our peculiar word "tamei.” It is the Hebrew word "tahor", translated as "clean.” Going back to our hermeneutic principle of context, these concepts of "tamei" and "tahor," as outlined in Leviticus chapter 11, fall right in the middle of a series of chapters dealing with such subjects as the consecration of Aharon and his sons as high priests (chapter 8), the details concerning sin offerings and sacrifices (chapter 9), the consequences of failing to establish a difference between the holy and the unholy (chapter 10), and the beginnings of the rulings concerning "unclean flesh," known as leprosy (chapter 12). It is within this context that HaShem explains "what is kosher" and what is "not kosher,” and consequently, what is "food" and what is "not food.” Is God the God of the Gentiles? Surely he is. It stand to reason, therefore, that the paradigm was being set in the TaNaKH that there be one Law for both the native born as well as the stranger in matters pertaining to covenant privileges. One standard was to be established and agreed upon for all Isra'el, a standard she would be held accountable for to eventually share with the surrounding nation groups as well (read Deut. 4: 1-14). Since all men share the same Creator, we can, therefore, conclude that these distinctions of holy and unholy are applicable for the surrounding nations, as well as for Isra'el. Our God is exclusive. Our God is consistent.