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Parashot B’har – B’chukkotai

by with No Comment Leviticus

Parashah B'har

Leviticus 25:1 –  26:2

The parashah BeHar, found in the book of Leviticus, means “on the mountain.”

All of these instructions, which began when Moses ascended Mount Sinai after Yehovah declared the Ten Commandments in Exodus 20, continue throughout the book of Leviticus, as the Israelites spent over a year camping at the base of Mount Sinai.

This portion introduces one of the most revolutionary and spiritual concepts in the Bible: The Sabbatical Year, or Shmitah, and the Jubilee Year, or Yovel. This commandment, Shmitah, which mandates that the land be allowed to rest every seven years, not only has ecological implications, but also has profound implications for faith, social justice, and the relationship between human beings and the Creator and His Creation.

The Jubilee year also heralded the return of all inhabitants to their ancestral lands. That is, even if the lands were sold and accumulated by certain individuals or families, at the end of this period there was a “great reset,” in which everything was restored and a new beginning took place. Through these actions and observances, the inhabitants of the land were to recognize Who was the True Owner of all the land.

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Miguel Forero

May 22-2025 - Leviticus

Parashah B'chukkotai

Leviticus 26:3 –  27:34

This last portion of Leviticus deals with the blessings that result from obedience as well as the curses that come with disobedience.

Yehovah our Father has the legal and total right to demand that His creatures obey the commandments He establishes, for many reasons:

  • He is the Creator of the Universe.
  • He is the Sustainer of life.
  • He is the One who rescued Yisrael from slavery (including us) with great and powerful signs.
  • He is the One who made a covenant with Yisrael after He had already given them freedom.

Despite all of the above, our Father Yehovah does not force His people to obey His Torah (instructions or commandments), but rather gives us complete freedom to do so, because He expects the act of obedience to be a demonstration of love and gratitude, rather than simply an act of submission.

Let us pay attention to the advisability of obeying, because there are blessings that come from doing so; this is how His Creation is designed. He is not a policeman lying in wait to catch those who break the law so He can “come down” on them with a curse. NO! Simply, our decisions have “natural” consequences that will unfold according to the actions we take.

The issue of vows is complex for us, as they were directly related to the existence of the House of Yehováh (Temple) and the cohanim (priests). A person could have made a vow in a time of difficulty, but then find it impossible to fulfill it. Then there was the possibility that they themselves or someone else would pay a certain amount to, in a sense, “undo” that vow, and so a value was established depending on the person’s condition and age.

The question arises: can we make vows today? Not the kind that were made in the days when the House of Yehovah was standing. But we could commit ourselves to do or not do something with a view to honoring our Father and improving our condition as human beings. Only, in doing so, let us keep in mind what Scripture itself tells us:

Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.5 Suffer not thy mouth to bring thy flesh into guilt, neither say thou before the messenger, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thy hands?6 For through the multitude of dreams and vanities there are also many words; but fear thou God. Ecclesiastes 5:4-6 (CJB)

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Parasha Emor

by with No Comment Leviticus

Parashah Emor

Leviticus 21:1 – 24:23

The parashah Emor is found in the book of Leviticus (Lev. 21:1–24:23) and focuses on the laws and rituals related to holiness, purity, and service in the Tabernacle. Emor, which means “say to them,” begins with specific instructions to priests on how to maintain their consecration while performing their sacred duties.

From restrictions on who may officiate in sacred service to regulations on ritual purity and holidays, this section of the Torah establishes guidelines for maintaining holiness, order, and connection between spiritual practice and daily life in the congregation of Israel. 

In addition, it details the requirements of physical and moral integrity for those who serve as priests, emphasizing the importance of exemplary conduct in the midst of sanctuary service.

“Emor” invites us to reflect on the importance of integrity in our daily lives. The detailed rules for priests and festivals remind us that, although our modern lives are very different, the need to live by high principles and ethical conduct remains fundamental. This parashah also challenges us to consider how we can maintain our own “purity” in a contemporary sense, cultivating values such as honesty, responsibility, and respect for others. Just as the priests had a special role in their community, each of us can look for ways to contribute positively to our society, infusing our daily actions with a sense of purpose and dignity.

The priests also acted as mediators between Yehovah and the people, which was a prophetic shadow of Yeshua’s role as our High Priest. The priests offered blood sacrifices on the altar, foreshadowing Yeshua’s sacrifice on the cross. The blood purified and reconciled the people with the Almighty. The priests had access to the Holy Place and the Holy of Holies in the Tabernacle. This symbolized access to the presence of the Most High. In the same way, Yeshua opened the way so that we can now “approach the throne of grace with confidence and receive mercy” (Heb 4:16).

In summary, the laws for priests pointed to Yeshua as the perfect High Priest, who fulfilled every requirement and reconciled us to our heavenly Father!

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Parashot Acharei Mot / Kedoshim

by with No Comment Leviticus

Parashah Acharei Mot

Leviticus 16:1 – 18:30

In Leviticus, chapter 16, we are presented with the ritual of sacrifices that will be carried out every Yom Kippur. This day is the only day of the year when the priest entered the Holy of Holies.
In this communal ritual, Aaron would place both hands on the head of a live goat and confess all the iniquities of the children of Israel “to make atonement once a year for all the sins of Israel.”
This was an extremely solemn day, and in this parashah we have the opportunity to see how it was originally conceived in the Creator’s instructions to Israel. Let’s see what we can learn from this:

Questions for Reflection:

How can we incorporate the principle of reconciliation, so central to Yom Kippur, into our daily lives?

How do we bring about this reconciliation with the Creator year after year now that we cannot take part in that ritual?

If Yeshua paid for all our sins, does that mean we will never sin again? Is it still necessary to afflict our souls and fast on Yom Kippur?

How do Jews observe this day if they do not believe in Yeshua and cannot perform the ritual of atonement?

Parashah Kedoshim

Leviticus 14:1 15:33

The idea of holiness (separation) implies differentiation: the dimension of what is set apart is entirely separate from what is common, ordinary, profane. What is set apart is singular, unique, inspires respect (or fear) and can even be terrible or frightening, because its presence highlights imperfection. As the Set Apart One, Yehovah is distinct, sacred, separate as the only one of His kind; therefore, He is worthy of worship and adoration because He is without equal, without rival, and remains as Master, Creator, and Supreme Authority in relation to the world and its creatures.

That being the case, then, to be set apart means that we must separate ourselves from everything that is worldly, trivial, common, or evil. In other words, to be set apart means absolute goodness and moral perfection. It is impossible for Yehovah to condone sin or injustice of any kind or degree, because to do so would deny the distinction between the kadosh (holy) and the profane and thus undermine the very nature of holiness itself. The set apart—kadosh—is the opposite of the profane. It is the same as the nature of light dispelling darkness and giving no place to it. They cannot coexist in any way or in any proportion.

When Creation was complete, Yehovah set aside the seventh day, not because it had any intrinsic value that made it different from the other days of the week. No. Yehovah designated it as a day of rest and set it apart from the others. Did the Shabbath deserve this? Of course not. It was by virtue of its Creator’s decision that it acquired that characteristic.

Similarly, when we are “chosen” by Yehovah, His purpose is that we be set apart. But unlike the Shabbath, which had no will of its own to accept or reject such a choice, we do have a will, and it is our decision to start down that path or remain as we were before.

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Parashot Tazria-Metzora

by with No Comment Leviticus

Parashah Tazria

Leviticus 12:1 – 13:59

The name of the portion, TAZRIA, is related to the Hebrew root ZARAH, which means “seed”; therefore, an alternative translation of “When a woman conceives” could be “WHEN A WOMAN CARRIES A SEED”.

Yehovah our Father knows very well the work of His Hands, and that is why He gives instructions that, although they may not be entirely understandable, have their reason for being, are appropriate, and must be obeyed. The Creator’s care for His creatures is once again evident in providing these commandments, so that those mothers who decide to heed this ordinance may find a great blessing for themselves and their children.

However, it is curious that in this passage different instructions are given for when a woman gives birth to a boy or a girl. We will try to answer some common questions about this.

The term tzara’at covers various skin disorders, such as eczema, psoriasis, and ringworm (the latter caused by different bacteria on the skin of the scalp, causing ulcers, scabs, itching, etc., and leading to hair loss). The purpose of isolation, in addition to providing the person with time for reflection, was also to allow them to rest and to prevent contamination of those who came into contact with them when the disease was contagious.

Tzara’at is a representation of the sin that dwells within us. Even though we have submitted our lives to Yeshua, we will have to fight a battle for the rest of our lives against the tendencies, appetites, inclinations, customs, and passions of the “flesh,” that is, the sinful nature that dwells within us, which, if we are not careful, will take us by surprise and lead us to break fellowship with our Father Yehovah.

Today we know that many skin diseases have a nervous origin, which is why there is a great need for rest. The priest examined the sick person after seven days, and if he was healthy, he was allowed to rejoin the community. We can assume that the sick person, finding himself detached from all his responsibilities and other tasks, had time for deep reflection that would lead him to make resolutions to correct his mistakes and align himself with the Torah—the instructions of Yehovah.

Parashah Metzora

Leviticus 14:1 15:33

Metzora is the name of the weekly portion of the Torah found in the book of Leviticus (Vayikra), specifically in chapters 14 and 15, and means “he who has leprosy”. This parashah deals mainly with the laws relating to the purification of people and objects affected by tzara’at, a skin disease commonly translated as “leprosy” in the Bible, although its exact meaning is uncertain.

The context of the Metzora portion focuses on the detailed prescriptions for dealing with tzara’at in both people and houses. It describes the purification rituals that must be followed by those who have been affected by this disease, as well as the actions that priests must take to purify the sick and cleanse their belongings.

In addition to the laws concerning tzara’at, the laws of purification related to seminal emission, menstruation, and other types of bodily discharge are also addressed.

Metzora offers us a powerful reflection on the importance of purity, both physical and spiritual, in our lives. Through the narrative of the purification of the leper, we find a call to examine our own impurities and seek restoration of both body and soul. In this sense, the figure of Yeshua emerges as the highest paradigm of purification, offering not only physical healing but also spiritual redemption. His life and teachings remind us of the intrinsic connection between physical cleanliness and purity of heart, inviting us to seek not only the cure for our physical ailments but also the inner renewal that can only come through grace and forgiveness.

As we contemplate Metzora in light of the figure of Yeshua, we are challenged to recognize that the purification of our physical bodies is only the first step on the path to true spiritual transformation. Just as the leper had to be purified in order to be reintegrated into the community, we too must constantly seek the purification of our souls, freeing ourselves from sin and selfishness. In Yeshua we find the perfect example of how physical healing and spiritual redemption go hand in hand, reminding us that our physical health is intrinsically linked to the health of our spirit. May we, like the purified leper, experience the fullness of life that comes from being restored in body and soul by the grace of the One who is the very source of all purity and healing.

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Parashah Shmini

by with No Comment Leviticus

The name of this parashah means “eighth,” and refers to the “day after” Aaron and his sons completed the seven-day inauguration process of their priesthood… Interesting that this eighth day is mentioned, isn’t it? We always associate the seven-day cycle with the biblical worldview, but the number eight also has a special role.

Perhaps the most prominent appearance is that of the “eighth day,” after the seven days of Sukkot, which undoubtedly has an interesting parallel with the priestly consecration. Another instance is that of brit milah (circumcision), which is performed on the eighth day of life for every male in Israel, symbolizing entry into the covenant of Abraham. In light of these instances, we can gain a deeper understanding of the meaning of this parashah’s name.

Other important events include the death of two of Aaron’s sons for offering “strange fire,” additional purity laws for priests, and the official list distinguishing between clean and unclean animals.

Both the laws established for priests, who were required to have a higher standard of holiness, and the simple laws directed to all the people (such as dietary laws), constitute specific parameters established by the Creator regarding what purity and holiness mean to Him.

In times when multiple churches and denominations establish subjective parameters of holiness according to the time and geography in which they develop, it is essential to learn those commandments that the Messiah Himself confirmed to us; they will not pass away until heaven and earth pass away.

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Parashah Tzav

by with No Comment Leviticus

This week’s parashah is called “Tzav” which means “ordinance” and contains teachings that can have various practical applications in our daily life that we will see later.

Although rituals and sacrifices are no longer carried out due to the absence of the Temple in Jerusalem, and the inactivity of the priestly service in Israel, this portion of Scripture can inspire us to seek meaningful disciplines in our own lives, such as daily prayer, observance of the Sabbath and participation in the Feasts of the Almighty, among other commandments.

The principle of generosity and charity is also important to highlight. The concept of sacrifice and service to others can inspire us to extend a helping hand to those who are most in need. This reflects the value of our faith in helping those less fortunate and in building a more caring and compassionate community.

A call to devotion!

Tzav highlights the importance of devotion and service to Yehovah. This can be a motivation for us to look for ways to improve our personal relationship with our Father through the study of Scripture, personal reflection and service to others.

Spiritual cleanliness is an important aspect to be rescued in this weekly reading, since the laws of ritual purity remind us of the importance of maintaining spiritual and moral purity in our lives. This can involve important actions such as introspection, repenting of our faults and seeking forgiveness in order to maintain a healthy relationship, first and foremost with our Creator and with others.

Reflection

While it is true that this portion highlights the importance of observing certain commandments and precepts of Yehovah regarding sacrifices and ritual purity, it must be remembered that obedience is paramount for Yehovah, as the prophet Samuel told King Saul when he disobeyed Yehovah’s direct order to kill Agag king of Amalek and all the Amalekites, “obedience is better than sacrifice”. 1 Samuel 15:22

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Parashah Vayikra

by with No Comment Leviticus

Vayikra, means: And He called. The book begins with the letter vav, a conjunction that gives us the idea of continuity with the story of the Exodus. To comprehend this book it is important to understand the problem that it is trying to resolve. The Hebrew word for offering is korbán, whose root is the Hebrew word karav, which means to approach. That is to say that a person brings a korbán with the purpose of approaching Yehováh.

Just imagining the scene where all the sacrifices we are about to study were carried out, produces an unconscious rejection in us; thinking about the priests cutting the animal’s jugular vein to collect its blood and then opening it up to remove its organs, and carrying out all the other procedures, makes us want to go to the New Testament where we see that Yeshua has put an end to the system of sacrifices.

However, it is very important to discover that the purpose of Yehováh was not simply to order sacrifices in order to perceive the smell of burnt flesh, but that by such means He was showing the people of Israel the need for a Messiah who would make atonement for all of us. Then we begin to understand that the “fragrant aroma” was in a sense a shadow of the significance that the work of Yeshua would have for the Father, because in him he was reconciling his people and redeeming what had been lost.

As we begin our journey through this book, let us not lose sight of the fact that, regardless of our personal preferences, what we are going to find are the procedures ordained by Yehovah for relating to Him. As we can verify from the dawn of humanity, Yehovah instructed human beings to present offerings to Him, as we see recorded in the story of Cain and Abel. Later we see that this practice spread as humanity dispersed and generated civilizations and cultures that practiced the offering of sacrifices to their deities. Today it is not possible to present sacrifices of any kind because the House of Yehovah does not exist, and neither Jews nor Christians can perform them because such a practice results in a violation of the Torah.