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Parashah 41 Pinchas

Numbers 25:10 – 29:40 (30:1)

By Dr. K. Blad  ©

Second edition 2013-14

Lucrative copying not permitted 

Torah Readings:

1.      25:10 – 26:4

2.      26:5-51

3.      26:52 – 27:5

4.      27:6-23

5.      28:1-15

6.      28:16 – 29:11

7.      29:12-40 (Heb. 30:1)

8.      Maftir: 29:35-40 (Heb. 30:1)

Haftarah: Jeremiah 1:1 - 2:3


Means “snake mouth”

The First Aliyah, 25:10 – 26:4

25:11 “Pinchas, the son of El`azar, the son of Aharon the priest, has turned my wrath away from the children of Yisra'el, in that he was jealous with my jealousy among them, so that I didn’t consume the children of Yisra'el in my jealousy.”(HNV revised) – Pinchas, who was the grandson of Aharon, the High Priest, took a spear and killed an Israelite chief and the Midyanite woman he was with. They had committed fornication openly before the whole congregation of Israel and had thus profaned HaShem’s Name. A heavenly command had gone out, telling the leaders to execute all those who had united themselves with Baal Pe’or, compare with 25:4-5.

Talmud[1] teaches that Pinchas was not kohen before he executed Zimri. Only Aharon and his sons and future descendants were named as priests. However, since Pinchas was already born when Aharon and his children were dedicated as priests, he did not have the right to be kohen, compare with Exodus 28:1. On the other hand, he belonged to the high priestly family and therefore he was born into leadership. This means that Pinchas did not take justice into his own hands as an individual, but, as part of the leadership he carried out the judgment and wrath of HaShem over the sinners. His genealogy is mentioned in order to, among other reasons, show that he had the right to act as one of the leaders of the people. He acted as HaShem’s representative and with delegated authority in obedience to the command that is in 25:4 to “hang them up in the light of the sun”. Pinchas’ zeal was praised by HaShem and was rewarded with a special covenant for him and his descendants. If he had not acted the way he did, HaShem’s wrath would have destroyed the children of Israel. Pinchas’ action saved the people and caused that HaShem gave him an eternal priestly ministry.

When the children of Israel sinned with the golden calf, three thousand of the people died, but after the sin with Baal Pe’or, the punishment killed twenty-four thousand. Even though the number averages at two thousand being killed per tribe, Shimon’s tribe was struck the hardest by the plague.

A little leaven will cause the whole dough to rise. However, when one judges and gets rid of sin in one part of the people, the rest of the people are saved. The plague stopped when Pinchas carried out HaShem’s wrath toward the sinners.

If we do not fight sin in our own lives, in our congregations, and in the society we live in, it will grow like a cancer and it will kill us. We cannot be indifferent to unrighteousness, lies, or any other sin. If we walk in the darkness, there is no blood that can cleanse us from sin, compare with 1 John 1:7.

25:12 “Therefore say, Behold, I give to him my covenant of shalom”(HNV) – In the Hebrew text here, there is a flaw in the word shalom. The letter vav, which corresponds with the letter “o”, is split. If this split was in the original Hebrew, why did HaShem write the word for complete peace, shalom, with an incomplete letter? One interpretation is that Pinchas had only righteousness and no compassion in mind when he executed the sinners. Therefore the covenant with him was not complete. The Scriptures teach that our society will not have peace if there is no righteousness. It is written that peace is the fruit of righteousness. In Hebrews 7:2 it speaks first of righteousness and then of peace, compare also with Psalm 72:1-4; 85:10; Isaiah 32:17; 48:22; 57:21; 60:17. However, peace is not complete if righteousness is executed without compassion. Furthermore, feelings of only revenge are never right. We also ought to have compassion for those who are being executed. It is possible that Pinchas did not have an attitude of compassion when he carried out justice. In that case he was only reflecting part of the character of HaShem, who is righteous and compassionate at the same time. Pinchas was zealous for righteousness, but he lacked compassion. Therefore the covenant of peace with him was not complete.

Since Yeshua is the image of the invisible God, he is full of grace and truth, of compassion and righteousness in complete harmony, compare with John 1:14.

In 1 Chronicles 6:4-8, it is written,

“El`azar became the father of Pinchas, Pinchas became the father of Avishua, and Avishua became the father of Bukki, and Bukki became the father of `Uzzi, and `Uzzi became the father of Zerachyah, and Zerachyah became the father of Merayot, Merayot became the father of Amaryah, and Amaryah became the father of Achituv, and Achituv became the father of Tzadok, and Tzadok became the father of Achima`atz”(HNV)

Tzakok (Zadok), who was priest during King David’s time, was a descendant of Pinchas, compare with 2 Samuel 8:17. In Certeza’s[2] new dictionary, it is written,

ZADOK (Heb. “tzadok”, “righteous”). Son of Ahitob, who, according to 1 Chr. 6:1ff, 50ff, was a descendant of Eleazar, Aaron’s third son. He was priest in David’s royal house together with Abyatar (2 S. 8:17) and was responsible for the ark (2 S. 15:24f); he participated when Solomon was anointed as David’s successor when Abyatar supported Adonias (1 K. 1:7ff). He and his descendants ministered as priests in Solomon’s temple until it was destroyed in year 587 BC. Ezekiel limited priestly privileges to Zadok’s family at their rededication, since they were the only ones who had remained blameless throughout the falling away that happened during the monarchy (Ez. 44:15ff). Zadok’s family continuously held the high-priesthood at the second temple up until year 171 BC, when it was given to Menealo by Antiochus IV. Even after that event, there was a Zadokite priesthood in the Jewish temple in Leontopolis, Egypt until it was closed by Vespasianus shortly after year 70 AD. The Kumran community was faithful to Zadok’s priesthood and waited for its restoration.

The great scribe, Ezra, was a descendant of Pinchas, compare with Ezra 7:1-5.

During the Messianic reign, the family of Pinchas, through Tzadok’s descendants, will be restored, according to Ezekiel 40:46; 43:19; 44:15; 48:11-12. HaShem does not break his promises. Until heaven and earth pass away, Tzadok’s descendants will be priests before Him.

A Midrash[3] teaches that during the time of the first temple, eighteen of Pinchas’ descendants served as high priests. During the time of the second temple, eighty high priests served who were descendants of Pinchas.

25:14 “Now the name of the man of Yisra'el that was slain, who was slain with the Midyanite woman, was Zimri, the son of Salu, a prince of a fathers’ house among the Shim`oni.”(HNV) – The tribe of Shimon had trouble controlling their sexual desires. The chief’s example caused many of them to sin. The plague that came over the children of Israel killed many in the tribe of Shimon. When we compare the two last censuses, we can see how drastically the tribe was reduced.

26:1 “It happened after the plague, that HaShem spoke to Moshe and to El`azar the son of Aharon the priest, saying”(HNV revised) – Here we see that HaShem emphasizes that the plague came before the census. This teaches us that the plague affected the census significantly.

The Second Aliyah, 26:5-51

26:5b “family” – This passage shows us the importance of family (or extended family) within Israel. The word mishpachah, “family”, occurs eighty-four times in this Aliyah. This teaches us a very important truth. Family and extended family are highly important to HaShem.

26:5-51 In this passage we can see the development of the population of each tribe after the previous census. Certain tribes had increased drastically, while others had lost a significant number. The final sum, however, is very similar to the previous one, with only a difference of 1,820 men.

Name of Tribe

The First Census

The Second Census






















































If all the tribes had grown as much as Menashe’s tribe did, which increased by 63.7%, the people would have had approximately 384,450 more men, altogether 988,000 men. Slow population growth is normally caused by the sins of the people. Lack of dedication in obedience to the commandments is the main reason why the Jewish people have such slow increase in their population. Lack of faithfulness to the Torah has been the reason for the wars and assimilation that have kept the Jewish people from becoming very numerous. The people of Israel could have been the largest people group on the earth if the Torah had been the standard of life for the majority of the people.

26:14 “These are the families of the Shim`oni, twenty-two thousand two hundred.”(HNV) – In Numbers 1:23, it is written,

“those who were numbered of them, of the tribe of Shim`on, were fifty-nine thousand three hundred.”(HNV)

When we compare these two texts, we see that the tribe of Shimon had lost 37,100 men since the first census. The plague hit them very hard because of their leader’s sin with Kozbi, the Midyanite woman, which had made a spiritual breach. Moshe had earlier united with a Midyanite woman, Tzipporah, but there was a great difference between his union with her and this union through Baal Pe’or. Moshe’s wife showed a desire to obey the faith of Israel, but the Midyanite women who came to Israel at this time were leading the children of Israel into idolatry.

The Midyanites were a result of the union between Avraham and his third wife, Keturah, compare with Genesis 25:1-4.

The Third Aliyah, 26:52 – 27:5

26:54 “To the more you shall give the more inheritance, and to the fewer you shall give the less inheritance: to everyone according to those who were numbered of him shall his inheritance be given.”(HNV) – According to Rashi, this census was the basis for the way that the land was divided up during Yehoshua’s time. Those who were twenty and older and were counted here received territory in the land.

26:55 “Notwithstanding, the land shall be divided by lot: according to the names of the tribes of their fathers they shall inherit.”(HNV) – According to Rashi, the private plots in the land were divided up during Yehoshua’s time, with respect to the amount of men that entered the land, according to this last census, compare with 26:53, as well as with respect to the amount of men who left Egypt, compare with 26:55. Each family was given land according to the amount of men who entered the Promised Land. They were, however, later forced to divide the parts between them according to the number of forefathers who left Egypt.

Example of distribution:

Brothers Alef and Bet left Egypt. Alef had three sons but Bet only had one.
First all four received an equally large plot in the land. 2
However, each one then had to ”give back” his portion of land to his fathers who left Egypt and who died in the desert.
The land with the four portions was then divided in half between the two brothers Alef and bet. 3
That way, each of Alef’s sons received one third of their father’s inheritance,
which is two thirds of one portion. Bet’s received his father’s entire inheritance, which is two whole portions.

26:59 “The name of `Amram’s wife was Yokheved, the daughter of Levi, who was born to Levi in Egypt: and she bore to `Amram Aharon and Moshe, and Miryam their sister.”(HNV) – The Torah emphasizes that Yokheved was a daughter of Levi. In this case we must understand the word “daughter” to mean descendant, not direct daughter. If she was Levi’s direct daughter, she would have been several hundred years old when she gave birth to Moshe. This text teaches us that she took her background very seriously. It is possible that she passed her strong family/tribal identity on to Moshe. The Israelite and Levite identity had such a strong impression on him that he kept it in spite of his Egyptian upbringing. The impression of the Israelite identity in Moshe’s soul is obvious according to Exodus 2:11, where it is written,

“he went out to his brothers… one of his brothers.”(HNV)

Moshe never lost his national and tribal identity. His mother played an important role in this strong identification, and therefore she is called “daughter of Levi”.

The Fourth Aliyah, 27:6-23

27:4 “Why should the name of our father be taken away from among his family, because he had no son? Give to us a possession among the brothers of our father.”(HNV) – Here is a legal case concerning the inheritance in the land of Israel. The different areas in the land of Israel were only given to the men. The sons inherited the land that their fathers received. When a daughter was married, she partook of her husband’s inheritance.

Here five daughters of Tzelophchad came and made a claim on their father’s inheritance. The original plan was that each one of the men of the children of Israel who were twenty years and older and who had left Egypt would be given a plot in the Promised Land. Those who converted did not have the right to inherit the land. This plan was delayed until the next generation, and now the case of Tzelophchad, who had died in the desert and who did not have any sons to inherit his piece of land, is presented. His five daughters came before Moshe and explained their case. Moshe asked HaShem what he should do in this and in other cases where there were no male heirs.

27:7-8 “The daughters of Tzelophchad speak right: you shall surely give them a possession of an inheritance among their father’s brothers; and you shall cause the inheritance of their father to pass to them. You shall speak to the children of Yisra'el, saying, If a man die, and have no son, then you shall cause his inheritance to pass to his daughter.”(HNV) – HaShem answers and says that where there are no sons, the daughters inherit the land.

The tribal identity and inheritance in the land comes through the father

  1. 27:15-23 Since Moshe could no longer be the people’s leader, he asked the Eternal to fill that void. In his prayer and in the Eternal’s answer, there are thirteen very important principles concerning leadership.

  2. A leader must be appointed by HaShem, otherwise he is doomed to failure.

  3. A leader must be placed over the people. The leader’s position is not the same thing as his value as a person. The leader has a position that is higher than the people, compare with Matthew 24:45.

  4. The main leader must be a man. A woman in a leadership position should be submitted to a man.

  5. A leader must be able to go out before the people. This is mainly referring to the ability to do war and destroy enemies. Moshe himself fought the two giants Og and Sichon. It also means that a leader must be the first to set a good example for the people. It also means that a leader cannot be with the people at all times. He needs to go aside and seek the Eternal. Moshe went aside for long periods of time to be alone with HaShem during which the people did not see him. Yeshua did the same thing.

  6. A leader must be able to come in before them. This is primarily speaking of returning from battle. It also means that the people must be able to see their leader and have access to him. A leader who does not show himself to the people will eventually lose his position as leader in the hearts of the people. The people need him so he must be accessible. A balance between these two things, going out and coming in, is essential. Some pull away too much and others never go aside.

  7. A leader must cause the people to go in. There are times when the sheep must have intimacy with each other in the sheepfold, away from outside influence. That is when the identity as a herd is established and that is when one tests oneself. A leader must have the ability to influence those who belong to his people so that they love each other and can identify as a body. A leader must train his people to go before HaShem’s presence.

  8. A leader has the same function as a shepherd. We learn in Psalm 23 and in John 10, that a shepherd makes sure that his sheep do not lack anything. A good shepherd does not seek his own interests but the good of the herd.

  9. A leader must have a good spirit. HaShem testified of Yehoshua’s spirit. He had a different spirit than the rest of the people. More than the others, his inner attitude lined up with the way the Eternal’s character. A leader’s spirit is projected to the people.

  10. A leader must be equipped with hod (majesty, honor, greatness, nobility, glory, and beauty). He cannot look careless. He must walk uprightly, knowing that he has been given a mantle of authority from heaven. He reflects the One who is light and therefore his very presence must radiate.

  11. A leader must live before the Eternal and ask Him for counsel. In order to be a good leader, he must live his private life as though in public and always be conscious of the fact that he is in the presence of the Eternal, his angels, and the evil spirits. Remember that you always have thousands of eyes fixed on you. In actuality, such a thing as a private life does not exist, and a leader must be well aware of this. The way we are in private is the way we will be in public. A leader asks the Eternal for counsel before he makes decisions, even in small matters.

  12. A leader must speak words from the Eternal. In order for a leader to speak words of power that are backed by heaven, he must first have eaten of the whole Torah and then he must speak according to the Word. The people will obey the leader’s orders when they are of heavenly origin, compare with 1 Peter 4:11.

  13. A leader must be acknowledged by the people. A king without a people will fail and a people without a king will be unruly. A good king with a lot of people has good potential. A true leader does not try to force his authority on others. In the kingdom of heaven, leaders are appointed by HaShem and then acknowledged by the people. There must be a balance between forcing leadership and having an attitude of indifference.

27:18 “HaShem said to Moshe, Take Yehoshua the son of Nun, a man in whom is the Spirit, and lay your hand on him”(HNV revised) – Moshe was given the order to place his hand on Yehoshua. The laying on of hands has a threefold purpose:

1.      Identification

2.      Transfer

3.      Installation

In many cases, there is a combination of these three, which was the case with Yehoshua bin Nun, who was installed into his ministry as Moshe’s successor by Moshe’s laying on of hands in the presence of the people, compare with Numbers 27:23. At the same time, a spirit of wisdom was transferred, as it is written in Deuteronomy 34:9,

“Yehoshua the son of Nun was full of the spirit of wisdom; for Moshe had laid his hands on him: and the children of Yisra'el listened to him, and did as HaShem commanded Moshe.”(HNV revised)

When the purpose of the laying on of hands is to transfer something, there are two things that can be transferred:

  1. The transferring of sin, as in the case with the goats on Yom Kippur and other sacrificial animals.

  2. The transferring of spirit and power, as in the case with the healings and deliverances that came through Yeshua and his disciples, and as in the case when the Spirit was given to the disciples, compare with Acts 8:18.

The Fifth Aliyah, 28:1-15

28:2 “Command the children of Yisra'el, and tell them, My offering, my food for my offerings made by fire, of a sweet savor to me, shall you observe to offer to me in their due season.”(HNV) – The rest of this Parashah contains a summary of the sacrifices that all the people must present at the appointed times:

         28:3-8                        Daily, morning and evening

         28:9-10                      Weekly, each Shabbat

         28:11-15                    Monthly, each Rosh Chodesh

         28:16-25                   Annually, at Pesach and Chag HaMatzot

         28:26-31                   Annually, at Bikurim, Shavuot

         29:1-6                        Annually, at Yom Teruah

         29:7-11                      Annually, at Yom HaKippurim

         29:12-34                   Annually, at Sukkot

         29:35-38                   Annually, at Shemini Atzeret

The text in 28:1-8 is included in the shacharit prayers, in the morning, and minchah, in the afternoon.

The times when the daily offerings were presented in the temple, together with incense, are the right times to come before the Eternal in prayer.

In Luke 1:10, it is written,

“The whole multitude of the people were praying outside at the hour of incense.”(HNV)

One who gave an animal to be sacrificed in the temple had to be present while it was slaughtered. However, when the sacrifices for the entire people of Israel were presented, they could not all be present. Therefore, groups of Israelites who could represent all the people were appointed and they were present during the sacrifices. Just as there were twenty-four groups of priests and Levites who took turns in the ministry, there were twenty-four groups of Israelites, both from the inhabitants of Yerushalayim and from all the other cities in the land, who took turns coming into the temple and being present during the offerings that were given for all the people.

The Jewish prayers are connected to the sacrifices in the temple, as it is written in Daniel 6:10,

“When Daniyel knew that the writing was signed, he went into his house (now his windows were open in his chamber toward Yerushalayim) and he kneeled on his knees three times a day, and prayed, and gave thanks before his God, as he did before.”(HNV revised)

In Acts 3:1, it is written,

“Kefa and Yochanan were going up into the temple at the hour of prayer, the ninth hour.”(HNV)

“at an appointed time” – The offerings must be presented at the appointed times. The same thing applies to the prayers, they have their limited times. You cannot pray the shacharit prayer at three in the afternoon. Each thing has its time.

Time is very important to HaShem. We have been called to consecrate time. Doing things in their appointed times, and not out of their times, is part of our ministry before the Eternal, as it is written in Ecclesiastes 3:1-15,

“For everything there is a season, and a time for every purpose under heaven: a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; a time to kill, and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn, and a time to dance; a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; a time to seek, and a time to lose; a time to keep, and a time to cast away; a time to tear, and a time to sew; a time to keep silence, and a time to speak; a time to love, and a time to hate; a time for war, and a time for shalom. What profit has he who works in that in which he labors? I have seen the burden which God has given to the sons of men to be afflicted with. He has made everything beautiful in its time. He has also set eternity in their hearts, yet so that man can’t find out the work that God has done from the beginning even to the end. I know that there is nothing better for them than to rejoice, and to do good as long as they live. Also that every man should eat and drink, and enjoy good in all his labor, is the gift of God. I know that whatever God does, it shall be forever. Nothing can be added to it, nor anything taken from it; and God has done it, that men should fear before him. That which is has been long ago, and that which is to be has been long ago: and God seeks again that which is passed away.”(HNV revised)

The time factor is very important in the whole council of the Eternal. We can do things out of their time, and we will be doing the wrong thing. Each thing has its time.

28:3 “You shall tell them, This is the offering made by fire which you shall offer to HaShem: he-lambs a year old without blemish, two day by day, for a continual ascension offering.”(HNV revised) – Korban tamid, the continual sacrifice of two lambs a day, was paid for with the half shekel that the people gave once a year as temple tax. The morning offering covered the sins committed during the night, and the evening offering covered the sins committed during the day.

28:3, 6, 8 “Offering by fire” – Why is this word repeated three times? HaShem is emphasizing the necessity of presenting the offerings with fire. Our dedication must be accompanied by a burning heart in order to be a pleasing aroma to Him.

The same thing applies with the drink offering. The wine was not to be burned up on the fire. Therefore there was a canal on the side of the altar where the wine was poured out before the Eternal as a drink offering. However, the wine had to be “burning”, i.e., fermented. The Torah commands that the drink be strong, intoxicating, in Hebrew shechar,[4] compare with verse 7. Wine has gone through a fermenting process and is more “burning” than grape juice. This is necessary in order for it to be pleasing as a drink offering. Here we find the same principle as with the offering by fire. There must be fire in our hearts when we pray in order for our prayer to be pleasing before the Eternal. This teaches us that prayer without kavanah, a clear intention, is useless and will not ascend to heaven as a pleasing aroma. Let us come before the Eternal with burning prayers!

28:9-10 “On the day of Shabbat two he-lambs a year old without blemish, and two tenth parts of an efah of fine flour for a meal-offering, mixed with oil, and the drink-offering of it: this is the ascension offering of every Shabbat, besides the continual ascension offering, and the drink-offering of it.”(HNV) – An extra offering, beyond the two daily lambs, was made on Shabbat. This offering is called musaf, “addition”. This is where the prayer in the siddur, prayer book, that is called the musaf comes from.

28:11 “In the beginnings of your months you shall offer an ascension offering to HaShem: two young bulls, and one ram, seven he-lambs a year old without blemish”(HNV revised) – During the festival of the new moon two young bulls, one ram, seven lambs, flour, oil, wine, and a male goat were offered in addition to the two daily lambs. This teaches us that HaShem expects a new dedication from us at each new moon. Altogether there were ten plus one animals that were sacrificed on Rosh Chodesh. As we said earlier, the number ten represents wholeness. The ten animals that were given as ascension offerings symbolize our complete dedication. The goat speaks to us of the Messiah’s death for our sins. A hin is approximately 3.7 liters. An efah contains approximately 25 liters.

Other texts that speak of the festival of the new moon, Rosh Chodesh, are found in Numbers 10:10; 1 Samuel 20:5, 18; Psalm 81:4-6; 104:19; Isaiah 66:23; Ezekiel 45:17; Colossians 2:16-17.

The Sixth Aliyah, 28:16 – 29:11

28:26 “Also in the day of the first fruits, when you offer a new meal-offering to HaShem in your feast of weeks, you shall have a sacred convocation; you shall do no servile work”(HNV revised) – Here it says that the feast of weeks is “yours”. This teaches us that the feasts are not only HaShem’s, compare with Leviticus 23:2. HaShem shared his feasts with Israel as times of meeting with joy before Him. Therefore they are referred to as “your feasts”, compare with 29:39; John 5:1; 6:4; 7:2.

The Seventh Aliyah, 29:12-40 (Heb. 30:1)

29:13 “and you shall offer an ascension offering, an offering made by fire, of a sweet savor to HaShem; thirteen young bulls, two rams, fourteen he-lambs a year old; they shall be without blemish”(HNV revised) – During Sukkot, a total of seventy bulls were offered; one for each of the original gentile nations, according to Genesis 10. Sukkot is, therefore, a feast of the nations. During the Messianic reign, all the nations will have to celebrate Sukkot, as it is written in Zechariah 14:16-19,

“It will happen that everyone who is left of all the nations that came against Yerushalayim will go up from year to year to worship the King, HaShem of Hosts, and to keep the feast of booths. It will be, that whoever of all the families of the earth doesn’t go up to Yerushalayim to worship the King, HaShem of Hosts, on them there will be no rain. If the family of Egypt doesn’t go up, and doesn’t come, neither will it rain on them. This will be the plague with which HaShem will strike the nations that don’t go up to keep the feast of booths.  This will be the punishment of Egypt, and the punishment of all the nations that don’t go up to keep the feast of booths.”(HNV revised)

If we calculate the number of animals that were sacrificed at both of the temples, not including voluntary offerings and other personal offerings, we see that more than a million animals must have been offered. More than a million animals were not enough to remove the sins of the people of Israel. Not one of them was rid of his sinful nature through these offerings, as it is written in Hebrews 10:11,

“Every priest indeed stands day by day ministering and often offering the same sacrifices, which can never take away sins”(HNV revised)

Not one of them was made complete because of the offerings, as it is written in Hebrew 10:1,

“For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near.”(HNV)

The offerings were, among other things, prophetic pictures of the Messiah’s sacrifice, which was able to remove the sins of the world and through which we have access to the throne in heaven itself, as it is written in Hebrews 10:14, 17, 19-22,

“For by one offering he has perfected forever those who are being sanctified… I will remember their sins and their iniquities no more… Having therefore, brothers, boldness to enter into the most consecrated place by the blood of Yeshua, by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; and having a great Priest over the house of God, let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water”(HNV revised)

Baruch HaShem!

The Mashiach in this Parashah

25:10-13 Pinchas received an eternal covenant of peace through which he became a priest. In the same way, Yeshua received his eternal priestly ministry according to the order of Malki-Tzedek, Psalm 110:4; Hebr. 7:17.

25:13 Through the death of an Israelite man, the rest of the people were redeemed. In the same way, Yeshua’s death brought the redemption of Israel and the world, Eph. 1:7; 1 John 2:2; Hebr. 9:12, 15.

27:16 Just as Yehoshua was placed over the people so Yeshua was placed, by HaShem, over the people of Israel and the whole world, Matthew 18:18; Acts 2:36.

27:17 Yeshua is the good shepherd that Moshe prayed that the Eternal would give the children of Israel, John 10:11, 14.

27:18 Yehoshua had spirit. In a similar way, Yeshua received HaShem’s spirit and became HaMashiach, Acts 10:38.

27:20 Yeshua received the Father’s majesty when he gave him his ministry, John 1:14; 14:7, 9.

27:21 Yeshua gives the Word so that the children of Israel can go in and go out, John 10:9.

27:23 Yeshua is Moshe’s successor who guides the children of Israel to the coming world, Joshua 1:2, 5, 6.

28:3-4 Yeshua is the constant offering that is present before HaShem morning and evening, Hebr. 7:27; 9:14; 10:12, 14; Rev. 13:8.

28:9 Yeshua is reflected in all the extra offerings that are presented during all the feasts that were appointed by the Eternal for the children of Israel.

This Parashah contains commandments number 400 – 405 of the 613 commandments:

  1. The commands about laws of inheritance, Numbers 27:8-9.

  2. The command about presenting the constant offering daily (tamid), Numbers 28:2-3.

  3. The command to present the musaf offering on the Shabbat, Numbers 28:9.

  4. The command to present the musaf offering on the festival of the New Moon, Numbers 28:11.

  5. The command to present the musaf offering on Shavuot, Numbers 28:26.

  6. The command to present the musaf offering on Yom Teruah, Numbers 29:1.

[1]     Zevajim 19.

[2]     Douglas, J. D., Nuevo Diccionario Biblico Certeza, (Barcelona, Buenos Aires, La Paz, Quito: Ediciones Certeza) 2000, c1982. Translated from Spanish.

[3]     Sifrí.

[4]     Strong H7941 shêkâr, shay-kawr', From H7937; an intoxicant, that is, intensely alcoholic liquor: - strong drink, + drunkard, strong wine.