An excerpt from CG Workbook Five Vol III "Tzav"
The Priest's Drors
Tzav means "Command!" The Torah portion Tzav gives some specific commandments on the consecration of Aaron and his sons, both the high priest (Kohen HaGadol) and the ordinary priests (kohanim) from among the Levites. Because the title of the portion is a command, "Tzav!" hidden in the physical commandments of the portion is the essence of the spiritual commandments moving in them. Isaiah points to the Ruach in proclaiming the Good News to the captives of Israel:
The Spirit of the Lord GOD is upon me,
Because the LORD has anointed me
To bring good news to the afflicted;
He has sent me to bind up the brokenhearted,
To proclaim liberty to captives
And freedom to prisoners (Isaiah 61:1)
The Good News liberty proclaimed to Israel by Isaiah was the same Good News liberty proclaimed by Messiah Yeshua to the captives of Israel. The priests of Israel are anointed in Tzav, and they proclaim the Good News through the service of the Ohel Moed (Tabernacle) as a type and shadow of Messiah. The Hebrew word for liberty is dror, and it is through Yeshua's call back to the Ruach (Spirit) of the Torah that the nafshim (souls) of Israel are set free. This liberty of the dror is pictured in the garments of the High Priest.
There are actually eight holy garments worn by the high priest, and the detailed instructions for making them were given previously in Exodus 28. In fact, the garment-makers had been filled with the Spirits of Wisdom and Understanding, the Spirits of Days One and Two of Creation when Adonai divided the Light from the Darkness and divided the Upper from the Lower Waters. In this portion, however, one item is missing from that original garment list, and that is the linen pants. Where are the pants? It's bad when you can't find your pants.
The answer may be found in the days of Creation. Perhaps the missing pants are missing for a reason. Pants in Hebrew, or miknasim, means hidden, concealed. Its root word, kamas, is used in Deuteronomy to mean something that Adonai is saving for a later time, so the priest's pants are hiding in this portion. I have a pair of pants like that. Maybe you have bad pants that hide at the bottom of a drawer instead of hanging in the closet where they should be. The priest's pants are also bad pants, but in the Creation, bad is good. Bad (pronounce bahd) in Hebrew means pure linen. So while Aaron's bad pants are missing in this portion, that's not bad.
The Holy One focuses on the items that ARE listed and draws a relationship. The remaining items number seven, and after all, the number seven telescopes throughout Scripture. It is the Seven Spirits of Adonai from Creation to Revelation. The missing pants may not be missing, just hiding for a moment so we'll take a closer look at the garments of the High Priest to see how they represent both the Creation and the Seven Spirits of Adonai. Let's look at some of the pieces of the wardrobe of the High Priest...less the bad pants.
Water and Garments
First there is water, and then Moses dresses Aaron in seven garments:
Then Moses brought Aaron and his sons and washed them with water. And he put the tunic on him, girded him with the sash, clothed him with the robe, and put the ephod on him; and he girded him with the intricately woven band of the ephod, and with it tied the ephod on him. Then he put the breastplate on him, and he put the Urim and the Thummim in the breastplate. And he put the turban on his head. Also on the turban, on its front, he put the golden plate, the holy crown, as the LORD had commanded Moses. (Leviticus 8:6-8)
In dressing Aaron, Moses was acting as the Ruach Adonai, dressing his brother as both a testament to the past work of Messiah Yeshua and a prophecy of his future suffering for the sake of the Ruach, the Seven Spirits of Adonai. The brothers demonstrated the awesome glory, responsibility, and suffering required to minister before the throne of The Holy One.
Tunic - Kutonet
Observe the Creation parallels. In the Beginning, what hovered over the face of the waters? The Ruach of Elohim, specifically Chokhmah, Wisdom. Moses means "drawn forth." As an infant, he hovered over the face of the waters in a little basket, and he was drawn forth from the Nile to bring the message of salvation to many.
He sent from on high, He took me; He drew me out of many waters (Psalm 18:16)
So Moses responds to the commandment of Adonai from Day One to "Let there be Light." He takes Aaron and begins to wash him in water, and then he draws him forth and gives him a white linen tunic to wear. Aaron's name means "Light-Bringer." Moses drew forth the light to begin the process of consecration. Aaron divided the light from the darkness at the doorway of the Tent of Meeting.
And God saw the light, that it was good: and God divided the light from the darkness. (Genesis 1:4)
The first light of Chokmah (Wisdom) is represented by the first garment. It is a radiant light that does not require the physical signs of the sun, moon, or stars.
Let's assume Aaron modestly put his pants on by himself and that's why it is not mentioned that Moses actually placed that garment on his body. The Light-Bringer's linen pants, or bad pants, means separation, and it is from the Hebrew word badad, in the sense of being separated or divided, withdrawn. The linen represents Light that causes the darkness to withdraw, and the linen garments of heavenly beings are often described as "brilliantly white."
This linen is a type of the heavenly splendor, or kvod, that pre-dated the present flesh coverings of earthly flaxen fabric. As the Pishon River's source was the Perat that flowed out of Eden above to Eden below and supplied the brilliance of Heaven to the first Adam and Eve, so the pishton (flax) growing by the Nile (Pishon) supplied earthly flax to fallen man.
There is another interesting function of bad pants; the Hebrew text of Genesis 1:4 makes it even clearer that the Light-bringer's modestly hidden bad pants were good:
And God saw the light, that it was good: and God divided (
va-yavdel) the light from the darkness.
Again, the two-letter root of BD (bad) in badal, for division, shares the same root as the Light-bringer's bad pants.
Moses dresses the Light-Bringer in a lightweight linen tunic (kutonet, covering) that covers most of his body except for head, feet, and hands. Like evenly distributed light, the tunic is white.
White light is an even distribution of all visible frequencies. Rainbows and prisms divide white light into the colors of the spectrum. The second garment continues the process of holiness by separating Aaron from darkness and setting him apart for service in the earthly waters. The white linen predicts the rainbows and prisms that occur when the light separates into the visible colors of the precious stones in the High Priest's choshen.
The Sash or belt separated the Light-Bringer's upper torso from the lower, and the dyed colors were woven in to refract red, blue, and purple light. The Red (adom) was from the Earth, adamah. The blue typified the sky of Heaven, and the purple was the result of those two colors blending. On Day Two, the Spirit of Understanding set a sash, or a barrier, which divided the upper and lower waters. It was called the rakiah. It established a supporting barrier between Heavenly fire-water and Earthly water. Although the word avneit is of uncertain origin, breaking the one word into two words yields av (Father) and net (to stretch out or incline).
The hint within the word is that the one who wears the sash is one sent from the Father, and by His authority will draw down the holiness of Heaven and stretch it out. A sash is a garment of the Light-Bringer that secures in a unique way. It secures the Father's authority in the blue Heaven to the lower realm of red Earth in the person of a Messiah, who is both in the Father and a Son of Man. He is the purple that represents authority man was created to render over the Creation, a purple that reflects the Good Gold dwelling between the Rivers of Eden pictured in the menorah:
And in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash. (Revelation 1:13)
This passage in Isaiah refers to the authority and security signified by the sash:
And I will clothe him with your tunic and tie your sash securely about him. I will entrust him with your authority, and he will become a father to the inhabitants of Jerusalem and to the house of Judah. Then I will set the key of the house of David on his shoulder, when he opens no one will shut, when he shuts no one will open. I will drive him like a peg in a firm place, and he will become a throne of glory to his father's house. So they will hang on him all the glory of his father's house, offspring and issue, all the least of vessels, from bowls to all the jars. (22:21)
This same door of authority and control into spiritual realms is viewed by the Apostle John in his Revelation vision (Revelation 4:1). The key, like the sash, represents the control over access to Heavenly realms on behalf of the house of David. The shoulder represents the burden of governmental authority, just as the throne. The glory that will be hung on him pictures the brilliant linen of the priesthood. A closer reading, however, renders the glorious garments hung on Messiah as being derived from "offspring and issue, all the least of the vessels, from bowls to all the jars."
Like the kings who will bring their "glory" into the Holy City already radiant with the Lamb one day (Revelation 21:24), the disciples of Yeshua will be part of the "glory" with which he is adorned. He is like a Father to them, and when they are vessels filled with the Ruach HaKodesh, it is an adornment for him. Yeshua may have put off his heavenly glory to descend to Earth, but his work elevated the glory of the earthen vessels back to their proper purple place of Creation where they become silver and gold.
The caveat to becoming this adornment for the Lamb, however, is that those who hang onto him must have been cleansed from their abominations (Revelation 21:27). The Book of Vayikra (Leviticus) is an important set of instructions to prepare the House of Judah and Jerusalem to become part of the transparent glorious radiance of the Holy City. Holy beings have a transparency and radiance to their skin/garments, and the Book of Purities is a preparation for that post-resurrection existence, for it teaches the management of a condition called tamei (translated "unclean") that results in the desired condition called tahor ("clean" or transparent).
The avneit corresponds to the Spirit of Binah, the Days of Unleavened Bread when sin must be separated, just as Israel must learn the processes of separating themselves in the normal human cycles of tamei. As the chametz (leaven) is removed cyclically, so all Israel enters cycles wherein they practice the management of tamei. During the cleansing cycles, the man or woman does not enter the holier precincts of the Temple or Mishkan, and he or she remains "hidden" for a time in a state of symbolic death.
Being in a state of tamei is not being in a state of sin, but of separation, so in that sense, it is similar. The spiritual warfare that is conducted during the hidden times, however, is of the greatest importance to both the individual and all Israel, for it is through this time management that resurrection occurs within both the individual body and the Body of Messiah.
Yeshua stands as the barrier and intermediary, a sinless offering that can bring his own crimson blood into the Heavenly Holy Place without the taint of sin that always contaminated the earthly offerings of an earthly High Priest. This gives him all authority on Earth to demonstrate the glory of the Father in Heaven and to become a Father to us.
The Sash's symbolic picture of Unleavened Bread is alluded to in the reading from Jeremiah, where the prophet urges Judah and Jerusalem to abandon their pride, symbolized by a filthy belt. The Unleavened Bread, or Spirit of Binah, should aid a disciple in separating pride from his own works and investing in giving glory to the works of The Holy One above. This humility in our own works is the proper poor bread. If our works are Messiah's works, if we do as Yeshua did, which is to do what he saw the Father do and speak what he heard the Father say, then we have a clean belt that also gives us authority on Earth to speak in Yeshua's Name, the Name of the Father.
The Jewish sages comment: "'We are aware that we wish to serve the Lord and carry out His commandments; but the leaven which is in the dough prevents.' The play on words may be noted here: Do not ferment the m-s-w-th (mem-tzaddi-vav-tav). This word is vocalized mitzvot, commands, and also matzot, unleavened cakes." (Golli, p. 130) What does the High Priest's sash remind us today? First pride can prevent us from carrying out the mitzvoth, the commandments of Adonai. Secondly, it is possible to carry out the mitzvot in a prideful manner. A decision to make either of those sins is a decision to challenge the authority of our Father.
The third garment was the seamless Robe, or me-il.
You shall make the robe of the ephod all of blue. There shall be an opening at its top in the middle of it; around its opening there shall be a binding of woven work, like the opening of a coat of mail, so that it will not be torn. (Exodus 28:31-32)
It was blue like the sky and the oceans, for the oceans were gathered on the Day Three so that dry land and seed-bearing plants and fruit trees could appear. This was done with the Spirit of Counsel, or Etzah, which shares the root of the word etz, for tree. To signify this Ruach of fruitful Counsel, the Robe was decorated on its hem with pomegranate fruits and bells whose clappers resembled clusters of pomegranates. The pomegranates were woven of the red, blue, and crimson wool, also signifying the intercessory nature of the High Priesthood. The Robe was seamless, woven in one piece.
The me-il robe can function as a contranym related to both virginity and betrayal. With the same root letters as alah, to go up, me-il can picture the ascension into Heavenly sapphire realms of purity. David's virgin daughters wore the me-il. On the other hand, me-il is derived from ma-al, which means betrayal. Although virtuous, Tamar was raped by her half-brother while thus clothed:
Now she had on a long-sleeved garment; for in this manner the virgin daughters of the king dressed themselves in robes. Then his attendant took her out and locked the door behind her. (2 Samuel 13:18)
Tamar's next actions hint to the later events in the Gospels. Yeshua wore a seamless robe like the me-il that was not torn. Instead it was sent away by lots, a type of decision-making process regulated to Yom Kippur.
Then the soldiers, when they had crucified Jesus, took His outer garments and made four parts, a part to every soldier and also the tunic; now the tunic was seamless, woven in one piece. So they said to one another, 'Let us not tear it, but cast lots for it, to decide whose it shall be'; this was to fulfill the Scripture: THEY DIVIDED MY OUTER GARMENTS AMONG THEM, AND FOR MY CLOTHING THEY CAST LOTS. (John 19:24)
Four is a reference to Shavuot and the authority of the four-cornered altar. Figuratively, the four corners of the earth, both Jew and Gentile of all nations, would take responsibility for challenging the authority of the King of the Jews. The tunic, however, was seamless, an expensive garment whose value would be reduced if torn. Recognizing the value of the covering robe, the soldiers cast a lot so that the covering would remain intact in value.
Although beaten, scarred, bloodied, pierced, and mocked, Yeshua's value as the seamless covering of sacrifice over the separating pieces remained intact. Is it possible that the "outer garments" were comprised of his head cover, belt, covering tunic, and the seamless robe? If so, that would leave only the "hidden" bad pants to cover the Messiah on the tree.
On Yom HaKippurim, the Day of Coverings, the High Priest drew lots for the scapegoat and the one whose blood would be offered in the Holy of Holies. One has to wonder if that red blood turned transparent when it was applied to the four corners!
The scapegoat bore all the sins of Israel to a place of death, yet the goat L'Adonai covered the sins of the nefesh in the Holy of Holies. The goats, however, were identical "twins." There was nothing to distinguish one from the other. In that sense, although two, they were seamless coverings for Israel. One carried away sin so the other could draw near to the Presence. Both goats were equally important in their mission, decided by lots. Both coverings were seamless in the mission, unable to be torn apart, for both roles were to restore the violated virgin daughter of Jerusalem. Tamar's reaction is the humbling of the nefesh similar to grief commanded during Yom HaKippurim:
Tamar put ashes on her head and tore her long-sleeved garment which was on her; and she put her hand on her head and went away, crying aloud as she went. (2 Samuel 13:19)
The ashes are symbolic of the death of the nefesh, the appetites, emotions, desires, and intellect that were created to be an expression of the pure, unseen, and therefore transparent ruach. As a picture of the ruach in her virginity, Tamar laments the ill-treatment of Amnon's nefesh in forcing the purity of her innermost being to be subdued to the uncontrolled appetite of his nefesh.
Thus violated, her future is dim. The pure expression of her nefesh toward a kosher husband in holy pleasure can never be fulfilled, for it was stolen and torn in a crime of passion. The seamless merger of a purple marriage that consummates the will of Heaven above with the passion of the red nefesh on earth literally has been torn from her. She will remain shamem (desolate) in her brother Absalom's house, unable to build a name. This state of desolation is the same state that describes the desecration of the Holy Temple as "an abomination that causes desolation"(Daniel 11:31) when the regular sacrifice is halted.
Because this sacrifice pictures the perpetual sacrifice of the Lamb's spiritual authority over the nefesh, it makes sense that the result is desolation. Without the power of the Ruach HaKodesh to subdue the nefesh with the Ruach, apostate Israel makes desolate the Name they are commanded to build. The tithe of the tribes (144,000) in Revelation is composed of "virgins," those who have not given themselves to or suffered the rape of beasts of the nefesh. They are symbolic of the process of restoring purity to the Bride of Messiah and all her potential to the build the Name of the Father's House. The tithe of those represents the purity of the whole Body that will follow.
There was another example of using lots in Scripture to make a decision. In Esther, wicked Haman (may his name be blotted out) cast lots (purim) to decide a favorable time to destroy the Jewish people. Haman could not settle for having the king's authority; he wanted to destroy the Jews as well, thus destroying the Name YHVH. Instead of wearing the robe of authority himself, it was given to Mordechai. Esther was preserved as a virgin for her marriage, and she remained a faithful wife to the king in spite of Haman's violence. A hint to Esther's role is in Esther 5:1, which states that:
Now it came about on the third day that Esther put on her royal robes and stood in the inner court of the king's palace in front of the king's rooms, and the king was sitting on his royal throne in the throne room, opposite the entrance to the palace.
Significantly, this occurs on the "third day," a day of etzah (Counsel) and resurrection. The English text states that Esther "put on her royal robes," but the original text omits the word for "robes" and uses malchut, which means "kingdom." Esther was picturing the purity of the Kingdom of Heaven with her robe, just as the blue me-il pictures the covering and purity of Heaven on the High Priest. With her Kingdom robe, Esther was about to reveal the betrayal of Haman, both against the king and the King of Kings, both of whom she served in purity.
As Passover approaches, may we consider our clothes and the lessons of the season. While many things are hidden, there is no evil plan formed that will not be revealed when we sacrifice with Yeshua and put on our Kingdom clothes of his righteousness, his Word.
 Review CG Workbook One, Lesson One, from 2013 revised version.
 Strong's #5186, natah - to stretch out, extend, spread out, incline, bend, bow
 "Therefore Jesus answered and was saying to them, 'Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner.'" (John 5:19)
 Strong's #4598.
 Strong's #4603: (Qal) to act unfaithfully or treacherously against man, God, a devoted thing, or a husband
 Review CG Workbook 5, Vol. 2, Shemot for a comparison of a shem and shemamah.
The excerpt above is from
CG Workbook Six
, which will be a companion volume to the book
Standing With Israel: a House of Prayer for All Nations.
B'azrat HaShem, the workbook will be available at REVIVE this year. The workbook is an in-depth workbook focusing on the history, validity, and Scriptural basis for the Hebrew prayers and congregational worship. It will be a deeper investigation of the themes and practical applications from Standing With Israel.
Standing With Israel
is now available on
for smartphone, tablet, desktop/laptop. The value added over the paperback version is study questions over each chapter, so it is suitable for group Bible study or even a homeschool reading project.
If you already have the paperback on amazon.com and would like the additional material in the Kindle version, the book is enrolled in Matchbook, so a verified amazon purchase qualifies you to purchase the
Standing With Israel offers a new look at Cornelius' and Peter's prayers that opened the door to fellowship between Jewish and non-Jewish believers in Jesus.
Standing With Israel explains the events of Acts 10 in the context of the Amidah, the Standing Prayer prayed three times daily by observant Jews. An in-depth study of the prophetic nature of the prayer demonstrates how the Judges of Israel and the infirm woman that Yeshua healed explain the resurrection of Messianic Judaism, growing Christian interest in their Hebraic roots, as well as the "spirit-filled" movements of the last century. Jewish and non-Jewish believers alike are urged to take hold of the unifying prayer to build a house of prayer for all nations.
Standing With Israel would make a good gift for your Christian friends, for it is written for newcomers. The workbook will be a more advanced work for those who walk in Torah.
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