Vayikra 8

1And Hashem spoke unto Moshe, saying,

2Take Aharon and his Banim with him, and the garments, and the shemen hamishchah (anointing oil), and a bull for the chattat (sin offering), and two rams, and a basket of matzot;

3And gather thou Kol HaEdah together unto the entrance of the Ohel Mo'ed.

4And Moshe did as Hashem commanded him; and HaEdah (the Assembly) was gathered together unto the entrance of the Ohel Mo'ed.

5And Moshe said unto HaEdah, This is the thing which Hashem commanded to be done.

6And Moshe brought Aharon and his Banim, and immersed them with mayim.

7And he put upon him the Kesones see Yn 19:23, and girded him with the Avnet (Sash), and clothed him with the Me'il (Robe), and put the Ephod upon him, and he girded him with the Cheishev (Belt) of the Ephod, and fastened it unto him therewith.

8And he put the Choshen (Breastplate) upon him; also he put in the Choshen the Urim and the Tummim.

9And he put the Mitznefet (Turban) upon his head; also upon the Mitznefet (Turban) toward his face did he put the Tzitz HaZahav, the Nezer Hakodesh (Holy Diadem); as Hashem commanded Moshe.

10And Moshe took the Shemen HaMishchah, and anointed the Mishkan (Tabernacle) and all that was therein and he set them apart as kodesh.

11And he sprinkled thereof upon the Mizbe'ach seven times, and anointed the Mizbe'ach and all its utensils, both the Kiyor (Laver) and its stand, to set them apart as kodesh.

12And he poured of the Shemen HaMishchah upon Aharon's head, and anointed him, to set him apart as kodesh.

13And Moshe brought the Bnei Aharon, and put Kuttonot upon them, and girded them with Sashes, and put Migba'ot (headbands) upon them; as Hashem commanded Moshe.

14And he brought the bull for the chattat (sin offering); and Aharon and his Banim laid their hands upon the head of the bull for the chattat (sin offering).

15And he slaughtered (shachat) it; and Moshe took the dahm, and put it upon the horns of the Mizbe'ach around with his forefinger, and purified the Mizbe'ach, and poured the dahm at the base of the Mizbe'ach, and set it apart as kodesh, to make kapporah for it.

16And he took all the chelev (fat) that was upon the innards, and the diaphragm above the liver, and the two kidneys, and their chelev (fat), and Moshe burned it upon the Mizbe'ach.

17But the bull, and its hide, its basar, and its dung, he burned with eish outside the machaneh; as Hashem commanded Moshe.

18And he brought the ram for the olah (burnt offering); and Aharon and his Banim laid their hands upon the head of the ram.

19And he slaughtered (shachat) it; and Moshe sprinkled the dahm upon the Mizbe'ach around.

20And he cut the ram into pieces; and Moshe burned the head, and the pieces, and the chelev (fat).

21And he washed the innards and the legs in mayim; and Moshe burned the whole ram upon the Mizbe'ach; it was an olah for a re'ach nicho'ach, and an offering made by eish unto Hashem; just as Hashem commanded Moshe.

22And he brought the other ram, the ram of ordination; and Aharon and his Banim laid their hands upon the head of the ram.

23And he slaughtered (shachat) it; and Moshe took of the dahm of it, and put it upon the lobe of Aharon's right ear, and upon the thumb of his right hand, and upon the bohen of his right foot.

24And he brought Aharon's Banim, and Moshe put of the dahm upon the lobe of their right ear, and upon the thumbs of their right hands, and upon the bohen of their right feet: and Moshe sprinkled the dahm upon the Mizbe'ach around.

25And he took the chelev (fat), and the tail, and all the chelev (fat) that was upon the innards, and the diaphragm above the liver, and the two kidneys, and their chelev (fat), and the right thigh:

26And out of the basket of matzot, that was before Hashem, he took one challat matzot, and a loaf of oiled lechem, and one wafer, and put them on the chalavim, and upon the right thigh:

27And he put all upon Aharon's hands, and upon the hands of his Banim, and waved them for a tenufah (wave offering) before Hashem.

28And Moshe took them from off their hands, and burned them on the Mizbe'ach upon the olah (burnt offering); they were ordination offerings for a re'ach nicho'ach; it is an offering made by eish unto Hashem.

29And Moshe took the breast, and waved it for a tenufah before Hashem: it was Moshe's share of the ram of ordination; just as Hashem commanded Moshe.

30And Moshe took of the shemen hamishchah, and of the dahm which was upon the Mizbe'ach, and sprinkled it upon Aharon, and upon his garments, and upon his Banim, and upon the garments of his Banim with him; and he set apart as kodesh Aharon, and his garments, and his Banim, and the garments of his Banim with him.

31And Moshe said unto Aharon and to his Banim, Cook the basar at the entrance of the Ohel Mo'ed: and there eat it with the lechem that is in the basket of ordination offerings, as I commanded, saying, Aharon and his Banim shall eat it.

32And that which remaineth of the basar and of the lechem shall ye burn with eish.

33And ye shall not go out of the entrance of the Ohel Mo'ed in seven days, until the days of your ordination be at an end: for seven days shall he fill your hand [consecrate you in ordination as kohanim].

34As he hath done this day, so Hashem hath commanded to do, to make kapporah for you.

35Therefore shall ye abide at the entrance of the Ohel Mo'ed yomam valailah seven days and be shomer over the mishmeret (charge) of Hashem, that ye die not: for so I have been commanded.

36So Aharon and his Banim did all things which Hashem commanded by the hand of Moshe.Many people do not know that Judaism used to be a "proselytizing" religion, and that leaders of Judaism were both zealous and highly successful at making proselytes. In fact, so numerous were the proselytes in Biblical times that there is even a term in Scripture for conversion to Judaism-- mityahadim (see Esther 8:17). The rabbis knew that Judaism was not merely a narrow, national religion. The Talmud says that the teachings of Judaism were freely meant for all mankind (see Babylonian Talmud, Shabbath 146a, where Devarim 29:13-14 [14-15 is quoted as referring to proselytes). And just as Gentiles were saved in Noah's ark, so Ruth was also brought under Hashem's wings (Ruth 2:12). In the High Holy Day Prayerbook, we read on Rosh Hashanah "Also Noah Thou didst remember in love, and didst remember him with a promise of salvation and mercy, when Thou didst send the flood to destroy all creatures because of their evil deeds. So his remembrance came before Thee, O L-rd our G-d to increase his seed like the dust of the earth and his offspring like the sand of the sea." So hope is held out that the Righteous Gentiles of the world will have a share in the World to Come. In fact, according to ancient tradition, the first proselytes to the Jewish faith were Abraham and Sarah, and through their descendants G-d intended to proselytize the nations (see also Matthew 28:19). For a few other texts of many in the Scriptures on the universal scope of the Jewish faith, see Ps 22:27; Isaiah 45:22; 66:23; Zechariah 14:16. Of course, Judaism, with the exception of Messianic Judaism, changed when the rabbis took over under Yochanan ben Zakkai in Yavneh near Jaffa in Israel and created after 70 C.E. a post-Temple, non-priestly form of Judaism lacking blood sacrifice and a Beis Hamikdash. It should be remembered here that it is the blood that makes atonement for the soul (Lev.17:11) and that Abel's offering from the firstborn of his flock was looked on with favor by Hashem, but a bloodless religion and worship without blood atonement was not looked on with favor (see Gen.4:4-5). G-d says, "When I see the blood, I will pass over you" (Exod.12:13). To lack faith in Gen.22:8; Exo.12:5-13; Isaiah 53:7 and in Moshiach's necessary sacrifice, and then to create a religion where, gratuitously, blood sacrifice is assumed not necessary, is to change the religion of Judaism, the religion of Moses. Moshiach’s Judaism has not changed Judaism and is true Judaism. Rabbinic Judaism has changed Judaism. This change occurred after 70 C.E., making Rabbinic Judaism a form of religion that post-dates Moshiach’s Judaism. Not only does it lack Biblical warrant for many of its tenets of faith, but also the fact is that the rabbis have cooled off in their zeal to win converts. However, Moshiach's Judaism has always been a proselytizing faith, eager to share the blessings of Judaism with the whole world. In our own era, millions of adherents to Moshiach's Judaism, including both Jews and non-Jews from every culture and country, have become regenerated spiritual children of Abraham and genuine proselytes to Abraham’s faith. For true commitment to Judaism can only be through true commitment to the Moshiach of Judaism, Moshiach Adoneinu. Unfortunately, not all Jews nor all Goyim have been willing to become proselytes to Moshiach because not everyone is willing to commit himself to Moshiach. And many who have committed themselves to Moshiach Adoneinu are even ignorant of the fact that what they call "the Religion of Messiah" is really Moshiach's Judaism that Goyim have adapted to their own culture. Nevertheless, the faith of the Brit Chadasha is still the true, Biblical faith of Moshiach, whether every believer in Moshiach Adoneinu realizes it or not. Scripturally, a Jew is anyone like Ruth the Moabitess who has renounced idolatry and thrown in his or her lot with the people of the one true G-d. Therefore, when a Gentile lady named Ruth clung to Naomi and Naomi’s G-d, Ruth became a Jewess, even qualifying to become the great-grandmother of King David. However, historically, these three have been involved in the reception of proselytes to Judaism: 1) circumcision (the bris milah), 2) complete immersion (the tevilah) in a mikveh ritual bath, and 3) a sacrifice (see Numbers 15:14 and Babylonian Talmud, Kerithoth 9a.) This blood sacrifice (an offering by fire) was burned on the altar and was indispensable at the time the Beis Hamikdash stood, and points prophetically along with all sacrifice to the repentant proselyte's need for a blood atonement kapporah. Rabbi Judah the Patriarch ("Rabbenu haKadosh") compared this three-fold admission into Judaism as reminiscent of the Biblical history of Israel, a nation circumcised before leaving Egypt (Joshua 5:2), immersed in the desert in a holy washing (Exodus 19:10), and sprinkled with the blood of a covenant sacrifice (Exodus 24:3-8) [see Sifra, Ahare Perek 12]. Nevertheless, the central ritual of admittance into the faith has always been a tevilah of water immersion. The proselyte’s blood sacrifice became impossible, except in Moshiach’s self-offering, after the Beis HaMikdash was destroyed. Furthermore, since women converts to Judaism outnumbered men, circumcision could hardly become the chief rite of entry into Judaism. Therefore, the one conspicuous thing that all converts had to do to join Avraham’s family and faith was to get immersed in water. He or she had to submit to a tevilah to become part of the kehunnat kodesh (1K 2:5 ). In Chapter 8 of Leviticus we see the mikveh mayim of the kehunah induction prefiguring the brit chadasha tevilah of the ma’aminim hameshichiyim. That is, what we see Moshe doing in Lv 8:6 we see Yochanan the kohen navi doing in Mt 3:5-6 and Philippos doing in Ac 8:38. All of the above is said, not to persuade Gentiles to confiscate the promises and blessings in Scripture written down for the physical descendants of Abraham; rather, the intent of our rhetoric in this exegesis is to provoke our Jewish people to jealousy that they might pursue the G-d of Scripture and His many blessings awaiting them in their Bible.] [SHEMINI] www.afii.org/bracha.pdf www.afii.org/tevilah.pdf