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The Sacrifice: Wisdom of Kahana

Updated on March 24, 2013

My sincere apologies to all those that have asked where's my next article? Why aren't I writing anything? I should explain, when I am absent from my writing, it usually means I am busy saving lives. Working on projects that will save countless millions of people, regardless of race, religion, colour or politics. Last week involved two projects. One which will hopefully save the 60,000 children that die every year from a virulent diarrhea, and the second a disease whih still claims over ten million lives every year. So please be patient when I am not writing and know that I am still working for the benefit of mankind.

From recent comments, it is quite apparent that even some of the most faithful to the religious teachings are concerned about the requirement for sacrifice. So for this article I will stray for the Journey Unto Shiloh series to deal with what might be considered a pressing problem. Even the terminology used to describe this anciet practice are shrouded in terms that reflect a popular distaste for these commandments. Terms such as ‘tribal’, ‘cult’, and even ‘barbaric’. I cannot argue with the 21st Century perspective that the practice of burnt offerings should be welcome with open arms and practiced by one and all. I can argue that even though viewed as distasteful by a modern society, that the burnt offerings are a commandment, and that being the case, then they are also a requirement. We can argue all we want that they are not necessary as long as there is no Ark or no Temple, or even that they were adopted from other primitive races and therefore shouldn’t have been included. It is your prerogative to argue, but as we have always said, our failure to follow God is because we chose instead to follow the words of men, even when we had the Lord’s words directly in front of us.

I cannot tell you why the Almighty requires burnt offerings. I personally cannot see the pleasure or satisfaction that would be derived by such an act. All I know is that part of following God and having His blessing is to do what He requests without question. As Abraham prepared to sacrifice Isaac, it was without question. The father of our people did not hesitate, although I know inside he was torturing himself, but whatever the reason for the act of a blood sacrifice, Abraham understood and knew that the Lord had this requirement. We don’t have that same clarity of understanding. We know longer know the reasons for it, nor why it was such a necessity by the Lord. But obviously it had its reasons and no one shied from the responsibility of giving until the Lord what he requested. As for our excuses why we should not do it, those too are hopelessly inadequate when challenged by the truth of the Torah.


We say that they are not necessary until the Temple is rebuilt or the Ark is recovered, yet the burnt offering was never tied to either of these objects. As we can see from Genesis Chater.4:

ג וַיְהִי, מִקֵּץ יָמִים; וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה, מִנְחָה--לַיהוָה.

3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.

ד וְהֶבֶל הֵבִיא גַם-הוּא מִבְּכֹרוֹת צֹאנוֹ, וּמֵחֶלְבֵהֶן; וַיִּשַׁע יְהוָה, אֶל-הֶבֶל וְאֶל-מִנְחָתוֹ.

4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;

ה וְאֶל-קַיִן וְאֶל-מִנְחָתוֹ, לֹא שָׁעָה; וַיִּחַר לְקַיִן מְאֹד, וַיִּפְּלוּ פָּנָיו.

5 but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countenance fell.

ו וַיֹּאמֶר יְהוָה, אֶל-קָיִן: לָמָּה חָרָה לָךְ, וְלָמָּה נָפְלוּ פָנֶיךָ.

6 And the LORD said unto Cain: 'Why art thou wroth? and why is thy countenance fallen?

ז הֲלוֹא אִם-תֵּיטִיב, שְׂאֵת, וְאִם לֹא תֵיטִיב, לַפֶּתַח חַטָּאת רֹבֵץ; וְאֵלֶיךָ, תְּשׁוּקָתוֹ, וְאַתָּה, תִּמְשָׁל-בּוֹ.

7 If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.

What we can appreciate from this chapter that even at the beginning, the Lord required the burnt offerings. When an attempt was made by Cain to replace this requirement, it was rejected. What form this rejection took we may never know but it was evident that Cain was well aware of his own rejection for attempting to avoid the act of burnt offering. One could argue that Cain was offering very little, merely going through an act without really sacrificing anything of true value, but for any of you that have ever engaged in farming, you would know the acts of ploughing, seeding, watering, hoeing and finally harvesting are far more laborious than sitting on a rock and watching sheep do what they do naturally. Therefore it was not about the value of the sacrifice but concerned only the fact that one was offering a blood sacrifice and the other was not. Nor was there any Temple or an Ark at this time. Therefore the act of burnt offerings was completely independent of either of these items and we cannot use them as an excuse for our failure to execute God’s will.

We learn more about the sacrificial purpose when we read about Noah in Genesis Chapter 8:

כ וַיִּבֶן נֹחַ מִזְבֵּחַ, לַיהוָה; וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהֹרָה, וּמִכֹּל הָעוֹף הַטָּהוֹר, וַיַּעַל עֹלֹת, בַּמִּזְבֵּחַ.

20 And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.

Clearly, the purpose of sacrifice is to demonstrate our thanks, our love, our appreciation for God. And once again it did not require a Temple or an Ark, because Noah preceded both of these items by hundreds of Temple or an Ark, because Noah preceded both of these items by hundreds of years. What we do notice from the story of Cain and Abel and from the Flood is that the burnt offering was a contractual bond between man and God. We do not hear of them repeating the act continually, only once in both cases to cement this deal. What does that tell us? Simply that when an individual is ready to pledge his unswerving loyalty to the Almighty, to praise the Lord and declare he will follow no other false gods, then the burnt offering is made.


It is not until Genesis Chapter 15 when we have our first major relationship between man and God, that being the covenant with Abraham, that we manage to get a fuller picture of the burnt offering:

ח וַיֹּאמַר: אֲדֹנָי יְהוִה, בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה.

8 And he said: 'O Lord GOD, whereby shall I know that I shall inherit it?'

ט וַיֹּאמֶר אֵלָיו, קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת, וְעֵז מְשֻׁלֶּשֶׁת, וְאַיִל מְשֻׁלָּשׁ; וְתֹר, וְגוֹזָל.

9 And He said unto him: 'Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.'

י וַיִּקַּח-לוֹ אֶת-כָּל-אֵלֶּה, וַיְבַתֵּר אֹתָם בַּתָּוֶךְ, וַיִּתֵּן אִישׁ-בִּתְרוֹ, לִקְרַאת רֵעֵהוּ; וְאֶת-הַצִּפֹּר, לֹא בָתָר.

10 And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not

Similar to Noah, Abraham was instructed to offer up every manner of clean animal. Therefore, there would appear to be some degree of relationship to the number and kinds of animals to be sacrificed and the degree of the contract. The bigger the contract, the more burn offerings required.

This contrasts with contracts made between men where it would appear that the burnt offering is not a requirement as evident in Genesis Chapter 21:

לב וַיִּכְרְתוּ בְרִית, בִּבְאֵר שָׁבַע; וַיָּקָם אֲבִימֶלֶךְ, וּפִיכֹל שַׂר-צְבָאוֹ, וַיָּשֻׁבוּ, אֶל-אֶרֶץ פְּלִשְׁתִּים.

32 So they made a covenant at Beer-sheba; and Abimelech rose up, and Phicol the captain of his host, and they returned into the land of the Philistines.

לג וַיִּטַּע אֶשֶׁל, בִּבְאֵר שָׁבַע; וַיִּקְרָא-שָׁם--בְּשֵׁם יְהוָה, אֵל עוֹלָם.

33 And Abraham planted a tamarisk-tree in Beer-sheba, and called there on the name of the LORD, the Everlasting God

Contracts between men only required a marker at the spot where the contract was agreed upon. Whether it be a tree, a cairn of stones, or even the erection of an altar without any sacrifice, these would appear to be the common means to seal an agreement between men.

From Genesis Chapter 22 we recognize that God uses the burnt offering as a sign of the degree of commitment and faith from the party He is dealing with. Thought there was no intention on God’s part to sacrifice Isaac, He still tested Abraham to see if he would live up to his responsibility of sealing their agreement with an offering made by special request.:

יב וַיֹּאמֶר, אַל-תִּשְׁלַח יָדְךָ אֶל-הַנַּעַר, וְאַל-תַּעַשׂ לוֹ, מְאוּמָה: כִּי עַתָּה יָדַעְתִּי, כִּי-יְרֵא אֱלֹהִים אַתָּה, וְלֹא חָשַׂכְתָּ אֶת-בִּנְךָ אֶת-יְחִידְךָ, מִמֶּנִּי.

12 And he said: 'Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.'

יג וַיִּשָּׂא אַבְרָהָם אֶת-עֵינָיו, וַיַּרְא וְהִנֵּה-אַיִל, אַחַר, נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו; וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת-הָאַיִל, וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ.

13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son

Once again from Genesis Chapter 31 we see that covenants, agreements and contracts between men did not require any special thanks to the Lord for making it happen:

מה וַיִּקַּח יַעֲקֹב, אָבֶן; וַיְרִימֶהָ, מַצֵּבָה.

45 And Jacob took a stone, and set it up for a pillar.

מו וַיֹּאמֶר יַעֲקֹב לְאֶחָיו לִקְטוּ אֲבָנִים, וַיִּקְחוּ אֲבָנִים וַיַּעֲשׂוּ-גָל; וַיֹּאכְלוּ שָׁם, עַל-הַגָּל.

46 And Jacob said unto his brethren: 'Gather stones'; and they took stones, and made a heap. And they did eat there by the heap.

מז וַיִּקְרָא-לוֹ לָבָן, יְגַר שָׂהֲדוּתָא; וְיַעֲקֹב, קָרָא לוֹ גַּלְעֵד.

47 And Laban called it Jegar-sahadutha; but Jacob called it Galeed

But as soon as Jacob wanted to thank the Lord for his safe delivery from Laban, then that personal agreement between God and man did require the burnt offering even though it was related to the agreement mentioned in the earlier sentences. So as a three-party agreement, there were special requirements made of Jacob because he was informed by his father-in-law that God had personally intervened and instructed Laban that he was not to harm Jacob. This demonstrates that the giving of thanks through the sacrifice is a requirement whenever there is a direct, one-to-one, dealing between man and God as seen below:

נד וַיִּזְבַּח יַעֲקֹב זֶבַח בָּהָר, וַיִּקְרָא לְאֶחָיו לֶאֱכָל-לָחֶם; וַיֹּאכְלוּ לֶחֶם, וַיָּלִינוּ בָּהָר.

54 And Jacob offered a sacrifice in the mountain, and called his brethren to eat bread; and they did eat bread, and tarried all night in the mountain.

That is the extent and limit to the burnt offerings in Genesis. It tells us several things. One is that there is no requirement for Temple or Ark in order to conduct the sacrifice. Secondly, the burnt offering is only made when there has been a direct contract, agreement, aid between a man and God. It is not an act performed willy-nilly, without purpose, and with a substantial reason for undertaking it.


It is in the book of Exodus that we obtain a different perspective. Following the departure from Egypt, the act of offering burnt offerings begins a transformation from this personal relationship to one of a state or institutional practice. As we see in Exodus 18 Jethro is grateful for his prayers being answered and the release of the Children of Israel from bondage. It is Jethro making the sacrifice, his own personal act of gratitude and is not to be confused with the latter institutional sacrifice that developed:

יב וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה, עֹלָה וּזְבָחִים--לֵאלֹהִים; וַיָּבֹא אַהֲרֹן וְכֹל זִקְנֵי יִשְׂרָאֵל, לֶאֱכָל-לֶחֶם עִם-חֹתֵן מֹשֶׁה--לִפְנֵי הָאֱלֹהִים.

12 And Jethro, Moses' father-in-law, took a burnt-offering and sacrifices for God; and Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before God

As the departure from Egypt proceeds, the act of the burnt offerings becomes a fundamental commandment to the people as seen in Exodus 20:

כ מִזְבַּח אֲדָמָה, תַּעֲשֶׂה-לִּי, וְזָבַחְתָּ עָלָיו אֶת-עֹלֹתֶיךָ וְאֶת-שְׁלָמֶיךָ, אֶת-צֹאנְךָ וְאֶת-בְּקָרֶךָ; בְּכָל-הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת-שְׁמִי, אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ.

20 An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee.

The reasons for this may be obvious. God intervened on behalf of an entire people. They all owed him their thanks and their gratitude. Therefore, one animal sacrifice on behalf of them all was not going to do it. The Lord had to know that everyone personally accepted the contract that He made with them. This contract being the release from bondage, the delivery from Egypt , the safe conduct to a new land, and providing the Promised Land to their care. Something of this magnitude was not going to sealed with minimal cost. A constant reminder was required as seen in Exodus Chapter 24:

ה וַיִּשְׁלַח, אֶת-נַעֲרֵי בְּנֵי יִשְׂרָאֵל, וַיַּעֲלוּ, עֹלֹת; וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים, לַיהוָה--פָּרִים.

5 And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD.

ו וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם, וַיָּשֶׂם בָּאַגָּנֹת; וַחֲצִי הַדָּם, זָרַק עַל-הַמִּזְבֵּחַ.

6 And Moses took half of the blood, and put it in basins; and half of the blood he dashed against the altar.

ז וַיִּקַּח סֵפֶר הַבְּרִית, וַיִּקְרָא בְּאָזְנֵי הָעָם; וַיֹּאמְרוּ, כֹּל אֲשֶׁר-דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע.

7 And he took the book of the covenant, and read in the hearing of the people; and they said: 'All that the LORD hath spoken will we do, and obey.'

ח וַיִּקַּח מֹשֶׁה אֶת-הַדָּם, וַיִּזְרֹק עַל-הָעָם; וַיֹּאמֶר, הִנֵּה דַם-הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם, עַל כָּל-הַדְּבָרִים, הָאֵלֶּה.

8 And Moses took the blood, and sprinkled it on the people, and said: 'Behold the blood of the covenant, which the LORD hath made with you in agreement with all these words.


This represents the first time a contract was sealed with an entire people. In order to do so a ritual of service was require. The fact that this contract had to be constantly renewed, extended to every following generation meant that the burnt offerings also had to be continually performed and this requirement was dealt with in Exodus Chapter 29::

מא וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי, תַּעֲשֶׂה בֵּין הָעַרְבָּיִם: כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ, תַּעֲשֶׂה-לָּהּ, לְרֵיחַ נִיחֹחַ, אִשֶּׁה לַיהוָה.

41 And the other lamb thou shalt offer at dusk, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD.

מב עֹלַת תָּמִיד לְדֹרֹתֵיכֶם, פֶּתַח אֹהֶל-מוֹעֵד לִפְנֵי יְהוָה, אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה, לְדַבֵּר אֵלֶיךָ שָׁם.

42 It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before the LORD, where I will meet with you, to speak there unto thee.

מג וְנֹעַדְתִּי שָׁמָּה, לִבְנֵי יִשְׂרָאֵל; וְנִקְדַּשׁ, בִּכְבֹדִי.

43 And there I will meet with the children of Israel; and [the Tent] shall be sanctified by My glory.

This is also the first time that the location of the sacrifice was made specific and therefore a requirement to be performed wherever the Children of Israel have their tent of meeting.


A single place, that represents the seat of government over the people. As such, the requirement could not be fulfilled as long as we were in exile, but as soon as the Jewish people had a seat of government, then the expectation was that the practice of the sacrifice would be revived. As the lord said in sentence 42, this commandment was a requirement for all the generations for an eternity. Therefore, it was not a case of should the burnt offering be restored but is now a major dilemma why it has not been restored as soon as our people had a seat of government in 1948. It did not require a Temple as explained in Exodus 40:

י וּמָשַׁחְתָּ אֶת-מִזְבַּח הָעֹלָה, וְאֶת-כָּל-כֵּלָיו; וְקִדַּשְׁתָּ, אֶת-הַמִּזְבֵּחַ, וְהָיָה הַמִּזְבֵּחַ, קֹדֶשׁ קָדָשִׁים.

10 And thou shalt anoint the altar of burnt-offering, and all its vessels, and sanctify the altar; and the altar shall be most holy

The altar itself is holy. Not the Temple behind it, not the Ark that was or wasn’t there, but the actual structure upon which we sealed our agreements with the Lord. Morning and night, a burnt offering of lamb to demonstrate our appreciation, our devotion, our love for God. It is not as if we are not slaughtering hundreds of thousands of lambs every day around the world for consumption purposes. This is consumption, though not as we understand it. Our minds our too limited to appreciate the scope of the requirement or why there even is such a requirement. Only God knows and who are we to disobey? Over sixty years now we have had our seat of government and for over sixty years we have not fulfilled this obligation. How can we expect Israel to be protected by God, if we are not even prepared to make this sacrifice, instead arguing against it, overtly defying the Lord and yet at the same time proclaiming ourselves to be righteous followers of God’s words. We can lie to ourselves but we cannot conceal that lie from God!

Avrom Aryeh-Zuk Kahana


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      KittyNicole 4 years ago

      但願天使此話(啓示錄14:8)在2009實現了: 叫萬民喝邪淫、大怒之酒的巴比倫大城傾倒了!傾倒了! Destruction has come to Babylon the great, which gave to all the nations the wine of the wrath of her evil ways. (Basic English Version)

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      Bar 4 years ago


      Such an interesting debate. I too have held this same debate in my thoughts and dreams. Moshe. What can be said? Who has seen more? Let him speak. I am not Kohen. But I know of one. I have come to trust his opinion as confirmation of my own. It is my opinion this is an issue for the Kohen to resolve him/themselves after the Holy Ground

      is returned. Else why have Kohen? What are they of use to us as a Nation? If not advisory and intermediate to the Nation. Shall the Crown decide such matters? Heaven Forbid. The Nation gets the Leaders it deserves. Nothing has or will change that. Either Moshe was the Greatest of our Prophets or he was not. Very simple conclusion to reach if one searches it out. As for My House we will trust and support the Kohen at the time. Until then its an unknowable truth as of yet which we are to receive when.

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      Kahana 4 years ago

      We must not confuse the word story as meaning fable. History is a story, hence the reason the word story is contained within it. But even history over time becomes altered, modified, edited and added to. Yet, the underlying kernl, the fundamental truth, is still there for anyone that cares to look. As for the condemnation of sacrifice, did Noah condemn it? No. Did Abraham condemn it? No. Did Jacob condemn it? No. Did Moses condemn it? No. Did Samuel, David or Solomon, or Zadok condemn it? Again the answer is no. In fact not even Isaiah or Jeremiah condemn sacrifice. What they condemn is the manner by which the Temple had altered its original intent and purpose and turned it into a meaningless ritual. Therein lies the real issue. Do not lose sight for the forest because of the trees.

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      Shiloh 4 years ago

      Not true Avrom, they condemned it, especially in Jeremiah as he claimed it was not given. Either it was not given as he say's or he's a false prophet. As with being lost as a people, we hold together, though fragmented badly, without the sacrificial cult and returning it wont change anything. We could unite further ridding the Jewish nation of the majority of the rabbinical nonsense without reinstating the sacrificial cult and you know it. Even when you take the explaination of the rabbis of the reasons the sacrifical cult was introduced and why we don't need it, it does not diminish us as a people.

      Is it not a contradiction, to on one hand state the stories of the Torah are just that stories and then somehow insinuate that they suddenly become more than that? The only laws written in stone are the ten sayings, or commandments, everything else is not and can be and should be updated.Is not the progression as we see in Avraham, then up to Moses exactly the nature of humanity, to progress towards a final goal? Not going backwards as the prophets suggest? Since we have never taken the words of the prophets seriously, that gives us very good reason to continue to ignore them today, as in this case. Again, they spoke for God, does God contradict Himself or has the priesthood played God? I am not questioning Moses, I am questioning what he supposedly commanded as per God. In this case this small part as you claim, looking at overall human history, may have been like other ancient cultures placed before the Hebrews, not as a command as suggested, but as what they thought would appease Yehovah just as every other ancient sacrificial system did. It may be our past, but certainly does not have to be in our future. Being a light unto the Nations need not return to the sacrificial cult, the light needs to be our actions and behavior, bringing a piece of heaven down to earth. This is the impossible task, not bringing sheep to the slaughter.

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      Kahana 4 years ago

      Alan, the issues concerning Deuteronomy have been discussed in previous articeles. Yes, a scroll was found, no, it was not what we now have as the complete book of Deuteronomy because as I pointed out there are obvious sections that one can identify Josiah's own additions. So how much was original and how much was added is the actual question. In regards to Shiloh's inquiry, if you doubt Moses, if you question the laws, if you think or accuse Moses, the progenitor, the lawgiver, the father of our religion, one of the very few men that ever looked God directly in His face of having intentionally altered the words of God and consider that latter prophets whom are but the palest shadows of all that Moses was as being superior in truth, integrity and wisdom, then we truly are lost as a people. We must also weigh the words carefully of what prophets like Jeremiah have said. They are against the institutionalized slaughterhouse that the Temple ritual had become. As I pointed out, in Genesis and Exodus, the burnt offerings were minimal and they served as the binding of the contract between men and God. But what happened later with the sacrifice of hundreds of animals which were sold for the purpose of making requests, pleas, etc. to God by the people, foreign kings, the state, etc, was not its intended purpose nor can I even condone it. It is not a yes or a no answer. There were limitations and exceeding those is why the prophets claimed that what we were doing was not ordained in the Torah.

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      alanbedford 4 years ago

      The official reason why sacrifice can no longer be performed without the Temple and the Ark is because of the commandments to Moses in Deuteronomy which apparently had been forgotten until King Josiah discovered the Book inside the Temple, and then he ordered an end to all sacrificing on "the high places" and anywhere else exscept in the Temple. What do you think, Kahana? Was the Book that Josiah discovered Deuteronomy? Or was it all an "add-on" by later editors?

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      Shiloh 4 years ago

      Shalom Avrom, no, the question is Avrom, is that of which the prophets have spoken as I have quoted from the Tanach are they getting their word from God, Yehovah or are they not. It's a yes or no answer.

      No one is telling the Yehovah what to do. Either Moshe is correct in this case or the prophets are correct in this case. Both cannot speak in the name of God with different requirements. The question continues to be skirted.

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      Kahana 4 years ago

      Certainly Shiloh I trust in God's judgment and expect that he will eventually show his hand in all that matters. But in the mean time He sets trials. He tests the people. He examines where you place your trust and for the most part He sees that the people only place faith in their own beliefs. Like many others, people will choose to make God in their own image. Some choose to believe that God doesn't demand the sacrifice. Some choose to believe that it must have been Moses trying to meld the ancient cults with the modern wisdoms of Torah that personally decided to develop the sacrificial cult. Some choose to believe that what we were instructed to do must have all been tales spun from the fabric of pagan rituals. Why? Because they personally have other beliefs that they feel 'Their' God should follow. Now is the time to stop telling the Lord what to do and to listen. There is a line drawn in the sand. One chooses either to cross that line and stand with God, or they can stay on the other side and bear the consequences. That is everyone's right to freewill. That is the limit of our choice. All I ask is that people put aside their own personal set of beleifs and recognize those have only served to divide us and practically destroy us. To be united, we must stand firmly together according to the Laws of the Torah, not by what we wish they should have been.

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      Shiloh 5 years ago


      that of a priest hood who's claim their authority came from the gods, that of sacrificial cultic behavior who made offerings to entice the gods to return for example, and that they received their direction from that of the gods. We can only be sure when a person is chosen personally by God, publically witnessed (as opposed to personal revelations and epiphanies never witnessed by anyone, but may occur, though we must remain skeptical) and accept what God wants while getting out of the way. We can be part of the solution or as the prophets outlined, going backwards. This appears to be the direction this current article is attempting to take us, in my opinion. I will let God and His Messiah, whom He will personally anoint to decide whether or not we return to the sacrificial cult. This decision I don't fear, what I fear is that man will get in the way and attempt to divert and destroy what God truly wants from us?

      Do you not trust Yehovah in that He knows what he is doing in choosing a person? Is it you are trying to control the matzav? Trying to direct God just as do the rabbinates? How about we let Yehovah do what He needs to do and men and women get out of the way for a change. Until He decides to pull the plug, atleast let's do what Micah states.

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      Shiloh 5 years ago

      Shalom Avrom, first I wanted to wish you and your family a kosher Chag Sameach.

      Avrom, are these laws from Moses or are they from the priesthood? Shall we look at the following from the prophets:

      "Thus says Yehovah, the God of Israel, "Add your burnt offerings to your sacrifices and eat flesh. For I did not speak to your fathers, or command them in the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices.But this is what I commanded them, saying, ‘Obey My voice, and I will be your God, and you will be My people; and you will walk in all the way which I command you, that it may be well with you.’ Yet they did not obey or incline their ear, but walked in their own counsels and in the stubbornness of their evil heart, and went backward and not forward." (Jeremiah Chapter 7 verse 21)

      A common 'apologetic' dodge is to insist that 'animal sacrifices were not ordained when the people came out of Egypt, but rather later. But the law books specifically state that the laws of sacrifice were part of the Laws of Moses which Moses supposedly received while on Mount Sinai.

      "This is the law of the burnt offering, the grain offering and the sin offering and the guilt offering and the ordination offering and the sacrifice of peace offerings, which Yehovah commanded Moses at Mount Sinai in the day that He commanded the sons of Israel to present their offerings to Yehovah in the wilderness of Sinai." Leviticus Chapter 7 verse 37

      This statement clearly conflicts with the version of events given by Jeremiah. Jeremiah makes his condemnation of the law books explicit in the passage that follows:

      "My people do not know the ordinance of Yehovah. How can you say, ‘We are wise, and the law of Yehovah is with us’? But behold, the lying pen of the scribes Has made it into a lie. The wise men are put to shame, they are dismayed and caught; Behold, they have rejected the word of Yehovah, And what kind of wisdom do they have?" Jeremiah Chapter 8 verse 7

      Now in the book of Isaiah.

      "What to me is the multitude of your sacrifices? Says Yehovah; I have had enough of burnt offerings of rams and the fat of fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats. When you come to appear before me, who asked this from your hand? Trample my courts no more; bringing offerings is futile; incense is an abomination to me. New moon and Sabbath and calling of convocation— I cannot endure solemn assemblies with iniquity. Your new moons and your appointed festivals my soul hates; they have become a burden to me, I am weary of bearing them." (Isaiah Chapter 1 verse 11)

      Everyone of the practices condemned as abominations by Isaiah in the following passage is advocated in the law books and supposedly commanded by Moses.

      "But he who kills an ox is like one who slays a man; He who sacrifices a lamb is like the one who breaks a dog’s neck; He who offers a grain offering is like one who offers swine’s blood; He who burns incense is like the one who blesses an idol. These people have chosen their own ways and their souls revel in their abominations." (Isaiah Chapter 66 verse 3)

      Isaiah refers to these practices as 'abominations' and, like Jeremiah, equates them with rebellion. They are all advocated in the law, supposedly delivered to Moses by God, the same God who then delivered messages condemning such practices to the prophets.

      "...and an ox and a ram for peace offerings, to sacrifice before Yehovah, and a grain offering mixed with oil; for today Yehovah will appear to you." Leviticus 9:18 Then he slaughtered the ox and the ram, the sacrifice of peace offerings which was for the people; and Aaron’s sons handed the blood to him and he sprinkled it around on the altar."

      "When an ox or a sheep or a goat is born, it shall remain seven days with its mother, and from the eighth day on it shall be accepted as a sacrifice of an offering by fire to Yehovah."

      "The other lamb you shall offer at twilight, and shall offer with it the same grain offering and the same drink offering as in the morning, for a soothing aroma, an offering by fire to Yehovah."

      "Now when anyone presents a grain offering as an offering to Yehovah, his offering shall be of fine flour, and he shall pour oil on it and put frankincense on it." (Leviticus Chapter 9 verse 4, Leviticus Chapter 22 verse 27, Exodus Chapter 29 verse 41, Leviticus Chapter 2 verse 1)

      Now in the psalms.

      "I shall take no young bull out of your house nor male goats out of your folds. For every beast of the forest is Mine, The cattle on a thousand hills. I know every bird of the mountains, and everything that moves in the field is Mine. If I were hungry I would not tell you, for the world is Mine, and all it contains. Shall I eat the flesh of bulls or drink the blood of male goats?"

      "Sacrifice and meal offering You have not desired; My ears You have opened; Burnt offering and sin offering You have not required."

      "For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering." (Psalm Chapter 50 verse 9, Psalm Chapter 40 verse 6, Psalm Chapter 51 verse 16)

      And in the prophet Micah we read:

      "With what shall I come before Yehovah, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will Yehovah be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He has told you, O mortal, what is good; and what does Yehovah require of you but to do justice, and to love kindness, and to walk humbly with your God?" (Micah Chapter 6 verse 6)

      I will conclude with this;

      "To whom would He teach knowledge, And to whom would He interpret the message? Those just weaned from milk? Those just taken from the breast? "For He says, ‘rule on rule, rule on rule, Line on line, line on line, A little here, a little there.’" Indeed, He will speak to this people through stammering lips and a foreign tongue, He who said to them, "Here is rest, give rest to the weary," And, "Here is repose," but they would not listen. So the word of Yehovah to them will be, "rule on rule, rule on rule, Line on line, line on line, A little here, a little there," That they may go and stumble backward, be broken, snared and taken captive. Therefore, hear the word of Yehovah, O scoffers, who rule this people who are in Jerusalem, Because you have said, "We have made a covenant with death, And with Sheol we have made a pact. The overwhelming scourge will not reach us when it passes by, For we have made falsehood our refuge and we have concealed ourselves with deception. "Therefore thus says Yehovah, "Behold, I am laying in Zion a stone, a tested stone, A costly cornerstone for the foundation, firmly placed. He who believes in it will not be disturbed. I will make justice the measuring line and righteousness the level; Then hail will sweep away the refuge of lies And the waters will overflow the secret place. Your covenant with death will be canceled, and your pact with Sheol will not stand; When the overwhelming scourge passes through, Then you become its trampling place. As often as it passes through, it will seize you; for morning after morning it will pass through, anytime during the day or night, And it will be sheer terror to understand what it means. The bed is too short on which to stretch out, and the blanket is too small to wrap oneself in. For Yehovah will rise up as at Mount Perazim, He will be stirred up as in the valley of Gibeon, To do His task, His unusual task, And to work His work, His extraordinary work. And now do not carry on as scoffers, Or your fetters will be made stronger." (Isaiah Chapter 28 verse 9)

      Avrom, on one hand you are saying that in your series you have been writing, that it will be a person like that of Melchizedek on one hand, the other hand it will be a person who will enact the stories exactly as did Moshe. Stories that is! When you study other ancient cultures, even ones that predate the Hebrews and the Torah, you will quickly see another coincidence, that of a priest hood who's clai