Moses smashes the tablets of stone because the covenant is broken.

But Moses also intercedes and because of who G-d is in his mercy the covenant is renewed. Against the pitch-black backdrop of Israel’s sin there is an amazing revelation of G-d’s name. He is abounding in steadfast love and can freely choose to be merciful. 

The ultimate covenant renewal, the new covenant has the same foundation. In his ultimate faithfulness God himself gives a mediator. One who’s even better than Moses.

The L-RD’s purpose to dwell among his people was in serious jeopardy but in Parshat Vahakhel and Pequdei we are back on track. The tabernacle is set up and the glory of the L-RD fills the sanctuary. 

It’s a first step in a bigger plan. Because The L-RD wants his glory to fill even the entire earth. 

But how do we get there? Unfortunately the golden calf, the breaking of the covenant wasn’t an isolated incident? The L-RD will have withdraw his presence again. Will his purposes be frustrated by our sins?  

No, they  will stand! Find out how according to the prophets his plans will be fullfilled.

How can we approach a holy God? How could the Israelites do that when the LORD dwelt among them in the tabernacle? Parshat Vayikra tells us loud and clear: through sacrifice! 

The most important and basic is the burnt offering It’s fire has to burn always. The altar is named after it.  The animal which is completely burnt up is accepted to make atonement for the one who approaches God. It is a pleasing aroma to the L-RD. Then Vayikra describes other sacrifices on top of this.

Are these only arcane instructions from a distant past? No because they depict what Messiah did for us!

It takes seven days of Sacrifices and consecration. A deep thorough “de-sinning” is needed. Only after that Aaron and his sons can serve as go-betweens between God and the people. It is underscored again: bringing together a holy God and impure people is not an easy task. 

It shows us what a holy priest we need to represent us before God. The Messiah is such a priest without needing the “de-sinning” process.

After Atoning sacrifice Israel is blessed and the glory of the L-RD appears. Israel falls down in worship with shouts of joy.
A highlight! But more than that, also a preview of what will happen when we see the glory of G-d forever displayed in Messiah’s atoning sacrifice. He is the only safe G-d-given way to approach the Holy one of Israel.

Laws of ritual purity or impurity may sound strange to us but think about what this did to Israel: It reminded them all the time that G-d in his holiness dwelt in their midst.

And think about the leper who he had to be, the farthest removed from the sanctuary. It gives us a picture what it means to be from G-d away. And how is he restored? by an Asham a special guilt offering.

That actually sets the stage for the Messiah.

Parshat Acharei Mot-Kedoshim contains the highlight of the book of Leviticus. The Day of atonement!  

But what is it that atones on  that day? Is it the day itself? No, our parsha makes it clear: it is what the high priest does, it is the atoning blood of the sacrifices. 

But today aren’t repentance, fasting a sufficient substitute for atonement? After all we have no high priest now, right? Or do we? 

In parshat Emor we find special rules which set apart the priest as holy, but we find also a calendar of days which are set apart.  Do these holidays only commemorate what God has done or do they also have a promise for the future?

The LORD commands Israel in parshat behar to leave the land untended every seventh year. But after seven of such special shabbat years there is an even more special year the jubilee! Every Israelite has to get its land back and is released from slavery. This is proclaimed on the day of atonement.  

But what if Israel ends up in exile under the curses threatened in parshat Bechuqatai? Is there then still hope?
Yes, Because the Messiah proclaims a super Jubilee!

The LORD commands Israel in parshat behar to leave the land untended every seventh year. But after seven of such special shabbat years there is an even more special year the jubilee! Every Israelite has to get its land back and is released from slavery. This is proclaimed on the day of atonement.  

But what if Israel ends up in exile under the curses threatened in parshat Bechuqatai? Is there then still hope?
Yes, Because the Messiah proclaims a super Jubilee!

Parshat Nasso is not only concerned with literal or ritualistic “ordering” of the people; it also tackles deeper disorder. G-d impresses on Israel that confession, restitution, and atonement are needed when someone commits sin by breaking faith or acting treacherously with the L-rd. In context, wronging or defrauding your neighbor seems especially to be in view (Numbers 5:5-10).

How can things go downhill so fast? In Parshat Behaalotecha (and the next parshas) we are confronted with a painful riddle: How can things go so wrong? Even when G-d is present, even after a glorious revelation of G-d’s holiness at Mount Sinai, and even after they have been warned, how can things go so wrong?

Why was Israel’s entry into the promised land delayed by 40 years? Why did an entire generation have to die in the desert? It is because of rebellion. Our parsha shows us also clearly what is at the core of this: unbelief.

Together with Parshat Shelach, Parshat Korach describes the deep low point of rebellions that almost brings Israel to complete destruction. We could describe the book of Bamidbar (Numbers) as a journey to the edge of Sheol and back. In Parshat Korach we are literally on that edge. Only through the intercession of Moses and Aaron does Israel’s story continue.

In our parsha we come toward the end of the forty-year journey through the wilderness. The generation that forfeited entry to the promised land by unbelief has passed away. Unfortunately, the rebelliousness and lack of faith of the previous generation has not passed away in the desert but rather is passed on to the next.

Parshat Balak has a beautiful encouraging message. In the preceding parshas, Israel more than once provoked the L-RD to anger and came close to annihilation, had Moses not interceded. But against this black background we are now assured of G-d’s continuing commitment to the promises of blessing He made to Abraham.

Our parsha starts with the L-RD’s commendation of Phineas for taking decisive action to stop the blatant idolatry and sexual immorality which had provoked the L-RD’s righteous anger. With one spear thrust, Phineas pierced through Zimri, a leader from the tribe of Simeon, and Cozbi, a Midianite woman, killing them in their blatant act of transgression.

Parshat Mattot starts with the injunction that vows to the L-RD should be kept. In Parshat Masei, Israel is on the verge of taking its promised inheritance.

With Parashat Devarim we reach the last book of the Torah. We will find in this book passionate exhortations and instructions of Moses to Israel (Deuteronomy 1-30).