8 (6:1) And Hashem spoke unto Moshe, saying, 9 (6:2) Command Aharon and his Banim, saying, This is the Torat HaOlah: It is the olah (burnt offering) that is to stay on the flame upon the Mizbe’ach kol halailah unto the boker, and the eish of the Mizbe’ach must be burning on it. 10 (6:3) And the kohen shall put on his linen tunic, and his linen breeches shall he put upon his basar, and remove the ashes which the eish hath consumed with the olah (burnt offering) on the Mizbe'ach, and he shall put them beside the Mizbe'ach. 11 (6:4) And he shall take off his garments, and put on begadim acherim (other garments), and carry forth the ashes outside the machaneh unto a makom tahor. 12 (6:5) And the eish upon the Mizbe'ach shall be burning in it; it must not go out; and the kohen shall burn wood on it every boker, and arrange the olah (burnt offering) upon it; and he must burn thereon the chelvei HaShelamim (fat of the peace offerings). 13 (6:6) The eish must ever be burning upon the Mizbe'ach; it shall never go out.

14 (6:7) And this is the Torat HaMinchah: the Bnei Aharon shall offer it before Hashem, before the Mizbe'ach. 15 (6:8) And he shall take of it his handful, of the flour of the minchah, and of the shemen thereof, and all the incense which is upon the minchah, and shall burn it upon the Mizbe'ach for a re'ach nicho'ach, even the memorial portion of it, unto Hashem. 16 (6:9) And the remainder thereof shall Aharon and his Banim eat: with matzot shall it be eaten in the makom kadosh; in the khatzer (courtyard) of the Ohel Mo'ed they shall eat it. 17 (6:10) It shall not be baked with chametz. I have given it unto them for their chelek (allotted share, portion) of My offerings made by eish; it is kodesh kodashim, like the chattat (sin offering), and like the asham (trespass offering). 18 (6:11) Any of the zachar among the Bnei Aharon shall eat of it. It shall be a chok olam in your dorot concerning the offerings of Hashem made by eish; every one that toucheth them shall be kadosh.

19 (6:12) And Hashem spoke unto Moshe, saying, 20 (6:13) This is the korban of Aharon and of his Banim, which they shall offer unto Hashem in the Yom Himmashach (Day he is anointed, T.N. i.e., assumes office, seven-day ordination); the tenth part of an ephah of fine flour for a continual minchah, half of it in the boker, and half thereof at erev. 21 (6:14) In a pan it shall be made with shemen; and when it is scalded, thou shalt bring it in; and the repeatedly baked minchah, broken in pieces, shalt thou offer for a re'ach nicho'ach unto Hashem. 22 (6:15) And the kohen of his Banim that is hamoshiach (the anointed) to succeed him shall offer it; it is a chok olam unto Hashem; it shall be completely burned. 23 (6:16) For every minchah for the kohen shall be completely burned; it shall not be eaten.

24 (6:17) And Hashem spoke unto Moshe, saying, 25 (6:18) Speak unto Aharon and to his Banim, saying, This is the Torat HaChattat: In the place where the olah (burnt offering) is slaughtered (shachat) shall the chattat (sin offering) be slaughtered before Hashem; it is kodesh kodashim. 26 (6:19) The kohen that offereth it for sin shall eat it; in the makom kadosh shall it be eaten, in the khatzer (courtyard) of the Ohel Mo'ed. 27 (6:20) Everything that touches the basar thereof shall be kadosh; and when there is sprinkled of the dahm thereof upon any garment, thou shalt wash that whereon it was sprinkled in the makom kadosh. 28 (6:21) But the clay keli (vessel) wherein it is boiled must be broken; and if it be boiled in a keli nechoshet (copper vessel), it shall be both scoured, and rinsed in mayim. 29 (6:22) Any of the zachar among the kohanim shall eat thereof; it is kodesh kodashim. 30 (6:23) And no chattat (sin offering), whereof any of the dahm is brought into the Ohel Mo'ed to make kapporah therewith in the Kodesh (holy place), shall be eaten; it shall be burned in the eish. [T.N. Before reading the next chapter it is important to remember that this portion emphasizes the proper way of approaching the sovereign Hashem Elohim in terms of the Sinai Covenant mandate. The victim offered by the kohen had to be without flaw (see the preface on the flawless Ben Elohim Ben Dovid Moshiach born of HaAlmah). And when hands were laid on the victim it became a substitute pointing toward a vicarious kapporah atonement. With the touch of the kohen’s hands and the emunah (faith) of the believer, the sin transfers to the victim whose bloody death expiates (removes) the sin from the sinner and propitiates (appeases, pacifies) the wrath or anger of Hashem against sin. Thus the sin is covered or atoned for. In Leviticus 4:1-3 we see that sin doesn’t get off scot-free…some body has to pay. We see the bull come forward to pay, just as later we see the perfect victim, the filial Devar Hashem Moshiach Ben Dovid come forward to pay. In I Chronicles chapter 21 we see that the Bais Dovid has to pay, because Dovid numbers the people. The Yad Hashem will fall on Moshiach [compare I Chronicles 21:17 with Isaiah (Isaiah) 53:10]. In Isaiah we read “Kee neegzar may-eretz chayyim mee-payshah amee.” The Dead Sea Scrolls (1QIsab ) proves that these words written by the 8th Century B.C.E. Jewish prophet Isaiah and found in the Tanakh are authentic words from the Holy Jewish Scriptures, his actual words that were not lost in transcription down through the centuries. Furthermore, Tractate Sanhedrin 98b in the Talmud proves that these words are speaking not about Israel but about Moshiach. Ramban and Abravanel also speak of Isaiah 53 as referring to the Moshiach. Likewise Rashi in his commentary on the Gemara (Sanhedrin 98b). The firmly states that prophetic canonical utterances were not the words of a mere man, but “the Ruach Elohim (Spirit of G-d) came upon him” (Bamidbar [Numbers] 24:2). Therefore, to reject the six words “Kee neegzar may-eretz chayyim mee-payshah amee.” is to reject G-d’s words and also G-d Himself. Now, seeing the importance of these six words, do we know what they mean? “Kee” means “for.” “Neegzar” means “He was cut off, excluded, separated” and this word comes from Gimel-zayin- resh, according to the standard Hebrew/English Lexicon of Brown, Driver, and Briggs, page 160. “May-eretz chayyim” means “from the Land of the Living.” To say that he was cut off or excluded or separated from the Land of the Living is a way of saying that he died. Who died? Moshiach died. Why did he die? “Mee-paysha amee,” “for the transgression of my people.” Moshiach died for the sins of the Jewish people. If anyone claims to be Jewish and asserts that he or she is part of Isaiah’s people (“my [Jewish] people”), that claimant must also admit and accede to the first part of the verse, Isaiah 53:8, that Moshiach died for his or her sins. Moshiach died for the sins of my [Jewish] people. This is what the six words are saying. A person can fight these words, he can try to twist the meaning of these words, he can run from these words, but the words themselves will never go away. They are eternal words. They are the words of Almighty G-d. And these words leave one with only one choice: turn from rebellion and sinful unbelief to trust these words or die in one’s unbelief and rebellion against these words. In Leviticus 4:15 we see the Elders of the Community (Ziknei HaEdah) lay their hands upon the head, just as later they unwittingly laid their hands upon the head of Moshiach Ben Dovid Ben Elohim the Devar Hashem, the Lamb of G-d. In this respect the Moshiach’s akedah (binding) and death became not only an asham, but also a chattat—that is, a sin offering for the whole community. In fact, all of the sacrifices find their fulfillment in the death of Moshiach. On Yom Kippur, the Kohen Gadol lays both of his hands on the head of the victim, confesses over it all the perverse sins and transgressions of the people, thus transferring them onto the head of the doomed victim, which will bear (nasa) them away outside the camp to the wilderness where the victim will die (notice Leviticus 16:22 and Isaiah 53:12 “He bore away or carried away [nasa] the sin of many, i.e. like a sa’ir l’azazel Yom Kippur scapegoat.”) When you watch Moshiach struggling with his burden down the Via Dolorosa you must remember that the burden he is carrying away is your burden of sin. Only a fool would want to keep his smelly garbage when the garbage truck comes by to carry it away. How proud we are with our garbage, and how humble he was to be our garbage man. The Moshiach-Kohen that King Dovid foretold in Psalm 110 is the one who offered the korban of his nefesh (Isaiah 53:10), making kapporah for the sins of the whole world, sprinkling many nations (Isaiah 52:15). We are speaking of the portentous kohen Zechariah also identified with the Moshiach in Zechariah 3:8; 6:11-12—the very one Ezra called Yeshua in Ezra 3:8. He is the one who is Avdi Tzemach, Moshiach Shmo, Joshua, the namesake (a person having the same name as another) of Moshiach. This post-Exilic Kohen Gadol in charge of the building of the Second Temple points us forward by his person and his personal name to the coming Moshiach, Yehoshua or Yeshua.]