Messianic Education Trust
		B'hukkotai   (Lev 26:3 - 27:34)

Vayikra/Leviticus 27:34   These are the commandments that the L‑rd commanded Moshe for the Children of Israel on Mount Sinai.

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This is the last verse of Vayikra, the third part of the Torah. While Baruch Levine - in common with many scholarly opinions - sees the last chapter as a letter appendix added later by a priestly hand, he suggests that "this postscript reverts to the opening verse of chapter 25: 'The L‑rd spoke to Moshe on Mt. Sinai.' It was customary to state, both at the beginning and at the end of major section, or books, of the Torah, where and when the revelation from G-d had occurred." We might add that the same kind of postscript also occurs as the closing verse of B'Midbar: "These are the commandments and regulations that the L‑RD enjoined upon the Israelites, through Moshe, on the steppes of Moab, at the Jordan near Jericho" (36.13, NJPS). Walter Kaiser helpfully tells us that "the closing formula refers to all the commands that G-d had given on Mt. Sinai. This colophon refers not only to the opening verse of chapter 25 but also the the total legislation that covered the contents of Leviticus."¹

Literary analysis - seeking to explain the text by its methods and structure as literature - of Tanakh often stumbles over the book of Vayikra, because as Richard Elliott Friedman explains, "it is not literature, not in the way that almost anyone ever means that term. But the literary study of the Hebrew Bible has to come to terms with Vayikra, for it is embedded in the biblical narrative. Indeed, the fact that no law code from ancient Israel survived independently, that law codes survived only in contexts of narrative, is notable in itself. Vayikra's laws are integral - and assumed thereafter." This is such an important observation not only about this book but concerning the Torah as a whole: Torah does not exist in isolation, it is an essential part of the story, just as it is an essential part of life, the ongoing story of HaShem's people in these days too.

What are these last words of Vayikra trying to do? Rabbi Who Is ...

Hirsch: Rabbi Samson Raphael Hirsch (1808-1888 CE), German rabbi, author and educator; staunch opponent of the Reform movement in Germany and one of the fathers of Orthodox Judaism
Hirsch applies them to the final chapter, proposing that "this chapter of dedicating and valuing things - even if dedicated as a matter of free will and not as a part of the regular service of the cult for The Name ...

HaShem: literally, Hebrew for 'The Name' - an allusion used to avoid pronouncing the Tetragrammaton, the so-called 'ineffable' name of G–d
HaShem - for the purposes of the sanctuary is also included within the compass of HaShem's Torah." John Hartley sees them as an authority formula: "This statement underscores the authority of these laws,"² and we should also notice that the text "these are ..." strongly echoes the validation offered to Moshe and Aharon at the start of the formal narrative of the Exodus from Egypt: "These are the Aharon and Moshe to whom the L‑RD said: 'Bring out the people of Israel from the land of Egypt by their hosts'" (Shemot 6:26). These very men, these very words - you hold the scroll in your hands and it is telling you the truth! We find similar words of affirmation at the end of the Sermon on the Mount: "when Yeshua finished these sayings, the crowds were astonished at His teaching, for He was teaching them as one who had authority, and not as their scribes" (Matthew 7:28-29, ESV). He is Messiah and He teaches with true authority!

At the same time, the Jewish tradition has a different idea again. In an argument about the text and the way it is spelled and pronounced, Rabbi Jeremiah says, "surely it is written, 'These are the commandments', [teaching] that a prophet may henceforth [i.e., after Moshe] make no innovations!" (b. Shabbat 104a). The Who Is ...

Chizkuni: Rabbi Hezekiah ben Manoah (13^th century), French rabbi and exegete; his commentary on the Torah was written about 1240 in memory of his father, based principally on Rashi, but using about 20 other sources
Chizkuni - perhaps, it is true, casting a negative eye towards Yeshua - is more definite: "From now on, no prophet will come along to add to them." But Yeshua too stands firmly within the tradition: "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Torah until all is accomplished" (Matthew 5:17-18, ESV). Nothing has changed, nothing has been added or removed: "Everything that I command you, you shall be careful to do. You shall not add to it or take from it" (D'varim 12:32, ESV). In the Sermon on the Mount, Yeshua gives His disciples His interpretation of how to implement Torah in our time.

Does that explain the whole text? No, not yet. The narrator has chosen the preposition אֶל to connect the commandments with Israel. Moshe is commanded - the direct object indicator אֶת makes him the object of the verb צִוָּה, "He commanded" - but אֶל is primarily concerned with movement and direction of travel and its normal range of meanings covers "to, towards, into, against" and while usually horizontal, can include the vertical "up" and "down" (Davidson). However, David Clines suggests there is also a secondary meaning of "addressed to, intended for, on behalf of" or "for the benefit of".³ This could mean that Moshe was commanded with the Torahאֶל־בְנֵי יִשְׂרָאֵל on behalf of the Children of Israel; that the Torah was intended to be for their benefit.

Some commentators, while admitting that some of the Torah is generally good for the Jewish people, give the impression that since much of Vayikra in particular concerns the detailed worship of G-d, it is therefore all about Him and for His benefit. On the contrary, the text tells us how to get our relationship with HaShem right, what to do and in what way, so that it is acceptable, and teaches us the key concepts of holiness in food and relationships, so that we don't damage ourselves and others and can rejoice together as His people. Samuel Balentine comments that, "from a theological perspective, the beginning and ending of this book invite readers, both ancient and modern, to receive G-d's commandments from Sinai as a gift."⁴ Too often we think of Torah as a burden, a set of commands and restrictions that endlessly commit us to frustrating and difficult choices and decisions, denying human freedom and autonomy. In fact, however, Torah is an endless source of blessing and freedom, releasing us from the uncertainty of guessing what G-d might like and trying to imagine what to do for ourselves.

Matthew's Sermon on the Mount records the most contiguous block of teaching Yeshua gave to the disciples and to the public who had gathered to listen to Him. In it we find a typical phrase from Vayikra, "You therefore must be perfect, as your heavenly Father is perfect" (Matthew 5:48, ESV), a clear parallel to "You shall be holy, for I, the L‑RD your G-d, am holy" (Vayikra 19:2). It includes very practical instructions for prayer, for living and orienting our expectations upon HaShem rather then on the world. It encourages people to hear and follow Yeshua's words, taking Him seriously, for their benefit as much as His. These words - His words - are good for us and we should think of them as a gift. When we walk in Yeshua's word, we walk in a higher freedom than anything the world has to offer.

The Apostolic Writings promise that each of us will receive the Holy Spirit when we put our faith in Yeshua. The words of John the Immerser - "I have baptized you with water, but He will baptize you with the Holy Spirit" (Mark 1:8, ESV) - and Peter's Shavuot sermon - "... you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the L‑rd our G-d calls to Himself" (Acts 2:38-39, ESV) - bracket Yeshua's own ministry when He told the disciples, "when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, He will bear witness about me" (John 15:26, ESV). Rav Sha'ul expressed surprise when finding some disciples in Ephesus, "he said to them, 'Did you receive the Holy Spirit when you believed?' And they said, 'No, we have not even heard that there is a Holy Spirit'" (Acts 19:2, ESV), and promptly prayed for them to receive the Spirit.

It is the Spirit who reminds us of what Yeshua said and did, who - as we read and pray - whispers the confirmation that "these are the commandments that Yeshua commanded the disciples on the mountain in Galilee." These are the commandments that Yeshua has given for the whole people of G-d, whether Jew or Gentile, male or female, slave or free (Galatians 3:28). When we obey them we prove that we are His disciples and stay constant in His love (John 15:10). It is same Spirit who enables us to obey Yeshua's explicit command to make disciples and teach them to observe all that He has commanded us (Matthew 28:20). He empowers new believers to hear and learn those commands, putting them into practice in their lives and, in turn, teaching others. This is the way the multi-generational process works, as Sha'ul explained to his disciple Timothy: "what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also" (2 Timothy 2:2, ESV).

Sometimes, believers in Yeshua find it difficult to understand the level of commitment that the Psalmist expresses to the goodness, vitality and blessing that he finds and experiences in the commandments: they comfort and console him, they strengthen and support him, they keep him on the straight and narrow while exposing the work of the wicked. Yet the Psalmist knew and lived in the good of G-d's word, inspired by the Spirit. We have that same word, plus the teaching of Yeshua and the indwelling of the Spirit. That is our heritage and our inheritance as disciples of Yeshua and worshippers of the G-d of Israel.

Further Study: Psalm 119:1-10; Romans 3:27-31; Colossians 4:12

1. - Walter C. Kaiser, "Leviticus" in The New Interpreter's Bible Commentary Vol I, edited by Leander E. Keck, (Nashville, TN: Abingdon Press, 2015), page 658.

2. - John E. Hartley, Leviticus, Word Biblical Commentary, (Nashville, TN: Thomas Nelson, 1992), page 485.

3. - David J. A. Clines (ed.) The Concise Dictionary of Classical Hebrew, (Sheffield: Sheffield Phoenix Press, 2009), pages 18-19.

4. - Samuel E. Balentine, Leviticus, Interpretation, (Louisville, KY: Westminster John Knox Press, 2002), page 213.

Application: Do you struggle with the commandments and wonder whether they are really necessary and even compatible with being a believer in Yeshua? Remember that Yeshua taught their importance and affirmed their continuity with His own teachings: "Heaven and earth will pass away, but My words will not pass away" (Matthew 24:35, ESV). Ask Him to share His zeal for the Father's words with you today!

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© Jonathan Allen, 2024

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