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The Second Book of Leviticus
Topic Started: May 19 2012, 06:34 AM (341 Views)
MarkStaneart
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While there is much debate on this idea, as with most of Torah, it has been suggested that parashot Behar and Behuchatai be read as a writing that is completely distinct from the previous portions of the Book of Leviticus. Leviticus 1:1 is described as being instruction that was handed to Moses in the wilderness, in the "Tent of Congregation" (or the Holy Tabernacle, the Mishkan). Leviticus 25:1 begins as describing this instruction as having come to Moses at Sinai.

Why would we return to Sinai with these particular instructions?
Why were these commands not articulated in the latter verses of Exodus, when the Sinai account was given?

One of the explanations is that all of Torah was given at Sinai in general; but specifics were handed to Moses as needed while wandering through the wilderness. Another suggestion is that this command was simply a reminder that all of Torah was given at Sinai (both the general overview and the details).

There may be a deeper meaning as to why the commands of Leviticus 25-27 are focused upon Sinai as opposed to originating from the wilderness. Up until now, all of the commands of Leviticus have been describing what life is like in the wilderness experience: at a distance from haShem: how to draw near to Him and what are the conditions in our lives that put us at that distance. The final chapters of Leviticus described for us what life is like in His presence: being at rest, protected and in fellowship. It is as though Leviticus 25-27 contrasts the experience of the earlier portions of the book- as a sequel to the first.

Leviticus 25-27 is certainly eshatological, describing the end of days and the necessary evils that must come upon the people in order for the fulfillment of the covenant promises of old. The curses and blessings of Leviticus 26 are visited in 2nd Chronicles, Jeremiah, Lamentations, Daniel, a host of the minor prophets, described by the Messiah in two of the gospels and spelled out in eery detail throughout the book of Revelation.

But, why is this the nature in which the book of Leviticus should end? Why is it tied to the previous portions as the same volume when it is so different in thesis and pattern? Why were these specific commands withheld from our reading until now?

It may be, and this is certainly speculating, simply to remind us that it is okay for us not to always be focused on the end of the story. Sure, it's a good idea to always be aware of where it is that we are going; but definitely not to the exclusion of understanding where we are today.

The people of Israel, like us, needed to recognize that there are steps of preparation necessary for entering into the Holy Rest of Adonai's divine presence. You don't just casually step in for a visit. That may have been what happened to Nadab and Abihu (or such is one of the many suggested explanations of Leviticus 10). We often need to put aside our expectations of those wondrous things in the future that are beyond our control and focus on living today. That was one of the things that the Messiah promised: that we might have life and that life might be overflowing. That wasn't a promise of eternal bliss. It was a set agenda of providing purpose and fulfillment in our present circumstances. The coming rest and the significance of our rehearsing that promise in our understanding of the Sabbath and Sabbatical years is important; but we need to place a barrier between that and where we are today: never losing sight of that hope and that destination, but recognizing the vital struggles of life that we experience today in our pursuit of Him.
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