Referenzi għall-Fuljett għall-Istudju tal-Laqgħa tal-Ħajja u l-Ministeru Tagħna
2-8 taʼ Novembru
TEŻORI MILL-KELMA T’ALLA | EŻODU 39-40
Ħaffer għal Ġawhar Spiritwali
it-2-E 884 ¶3
Sealskin
How Obtainable by Israelites. If the taʹchash of the Bible does designate a kind of seal, then a question may arise as to how it was possible for the Israelites to obtain sealskins. While seals are generally associated with Arctic and Antarctic regions, some seals favor warmer climates. Today a few monk seals still inhabit part of the Mediterranean Sea, as well as other warmer waters. Over the centuries man has greatly reduced the number of seals, and in Bible times these animals may have been abundant in the Mediterranean and in the Red Sea. As late as 1832 an English edition of Calmet’s Dictionary of the Holy Bible (p. 139) observed: “On many of the small islands of the Red sea, around the peninsula of Sinai, are found seals.”—See also The Tabernacle’s Typical Teaching, by A. J. Pollock, London, p. 47.
w15-E 7/15 21 ¶1
Does It Matter Who Notices Your Work?
When the tabernacle was completed, a cloud “began to cover the tent of meeting, and Jehovah’s glory filled the tabernacle.” (Ex. 40:34) What a clear indication of Jehovah’s approval! How do you think Bezalel and Oholiab felt at that moment? Although their names were not engraved on their handiwork, they must have felt satisfaction in knowing that God’s blessing was on all their efforts. (Prov. 10:22) In the years that followed, it surely warmed their hearts to see that their handiwork continued to be used in Jehovah’s service. When they come back to life in the new world, Bezalel and Oholiab will no doubt be thrilled to learn that the tabernacle was used in true worship for some 500 years!
9-15 taʼ Novembru
TEŻORI MILL-KELMA T’ALLA | LEVITIKU 1-3
“L-Iskop tal-Offerti”
it-2-E 525
Offerings
Burnt offerings. Burnt offerings were presented in their entirety to God; no part of the animal being retained by the worshiper. (Compare Jg 11:30, 31, 39, 40.) They constituted an appeal to Jehovah to accept, or to signify acceptance of, the sin offering that sometimes accompanied them. As a “burnt offering” Jesus Christ gave himself wholly, fully.
it-2-E 528 ¶4
Offerings
Grain offerings. Grain offerings were made along with communion offerings, burnt offerings, and sin offerings, and also as firstfruits; at other times they were made independently. (Ex 29:40-42; Le 23:10-13, 15-18; Nu 15:8, 9, 22-24; 28:9, 10, 20, 26-28; chap 29) These were in recognition of God’s bounty in supplying blessings and prosperity. They were often accompanied by oil and frankincense. Grain offerings could be in the form of fine flour, roasted grain, or ring-shaped cakes or wafers that were baked, griddle cooked, or from the deep-fat kettle. Some of the grain offering was put on the altar of burnt offering, some was eaten by the priests, and in communion offerings the worshiper partook. (Le 6:14-23; 7:11-13; Nu 18:8-11) None of the grain offerings presented on the altar could contain leaven or “honey” (apparently referring to the syrup of figs or juice of fruits) that might ferment.—Le 2:1-16.
it-2-E 526 ¶1
Offerings
Communion offerings (or peace offerings). Communion offerings acceptable to Jehovah denoted peace with him. The worshiper and his household partook (in the courtyard of the tabernacle; according to tradition, booths were set up around the inside of the curtain surrounding the courtyard; in the temple, dining rooms were provided). The officiating priest received a portion, and the priests on duty, another portion. Jehovah, in effect, received the pleasing smoke of the burning fat. The blood, representing the life, was given to God as his. Therefore the priests, the worshipers, and Jehovah were as if together at the meal, signifying peaceful relationships. The person partaking while in a state of uncleanness (any of the uncleannesses mentioned in the Law) or who ate the flesh after it had been kept beyond the prescribed time (in the warm climate it would begin to putrefy) was to be cut off from his people. He defiled or desecrated the meal, because of either being unclean himself or eating that which was foul before Jehovah God, showing disrespect for sacred things.—Le 7:16-21; 19:5-8.
Ħaffer għal Ġawhar Spiritwali
it-1-E 813
Fat
Reason for the law. Under the Law covenant, both the blood and fat were looked upon as exclusively Jehovah’s. The blood contains the life, which only Jehovah can give; therefore it belongs to him. (Le 17:11, 14) The fat was viewed as the richest part of the flesh of the animal. The offering of the fat of the animal would evidently be in recognition of the fact that the best parts belong to Jehovah, who provides abundantly, and it would demonstrate the desire of the worshiper to offer the best to God. Because it was symbolic of the Israelites’ devotion of their best to Jehovah, it was said to smoke upon the altar as “food” and for “a restful odor” to him. (Le 3:11, 16) To eat fat, therefore, was an illegal appropriation of what was sanctified to God, an invasion of the rights of Jehovah. Eating fat would incur the death penalty. Unlike blood, however, fat could be used for other purposes, at least in the case of an animal that died of itself or was killed by another beast.—Le 7:23-25.
16-22 taʼ Novembru
TEŻORI MILL-KELMA T’ALLA | LEVITIKU 4-5
“Agħti l-Aħjar Tiegħek lil Ġeħova”
it-2-E 527 ¶9
Offerings
Guilt offerings. Guilt offerings were also offerings because of sin, for guilt of any sort involves sin. They were for special sins by which a person had contracted guilt, and they differed slightly from other sin offerings in that they appear to have been to satisfy or restore a right. Either a right of Jehovah or a right of his holy nation had been violated. The guilt offering was to satisfy Jehovah on the right that had been violated, or to restore or recover certain covenant rights for the repentant wrongdoer and to get relief from the penalty for his sin.—Compare Isa 53:10.
w09-E 6/1 26 ¶3
He Is Considerate of Our Limitations
Reflecting Jehovah’s tender consideration, the Law said: “If, though, he cannot afford enough for a sheep, then he must bring as his guilt offering for the sin that he has committed two turtledoves or two young pigeons to Jehovah.” (Verse 7) The phrase “if . . . he cannot afford” may also be rendered “if . . . his hand cannot reach.” If an Israelite was too poor to afford a sheep, then God was pleased to accept something that was within the offerer’s reach—two turtledoves or two pigeons.
w09-E 6/1 26 ¶4
He Is Considerate of Our Limitations
What if the individual did not have the means even for the two birds? “Then he must bring as his offering for the sin he has committed the tenth of an ephah [eight or nine cups] of fine flour for a sin offering,” the Law stated. (Verse 11) For the very poor, Jehovah chose to make an exception and allow a sin offering without blood. In Israel, poverty denied no one the blessing of atonement or the privilege of making peace with God.
Ħaffer għal Ġawhar Spiritwali
it-1-E 1130 ¶2
Holiness
Animals and Produce. The firstborn males of cattle, sheep, and goats were counted as holy to Jehovah and were not to be redeemed. They were to be sacrificed, and a portion went to the sanctified priests. (Nu 18:17-19) The firstfruits and the tithe were holy, as were all sacrifices and all gifts sanctified to the service of the sanctuary. (Ex 28:38) All things holy to Jehovah were sacred and could not be considered lightly or used in a common, or profane, way. An example is the law regarding the tithe. If a man set aside the portion to be tithed, say, of his wheat crop, and then he or one of his household unintentionally took some of it for home use, such as cooking, the man was guilty of violating God’s law respecting holy things. The Law required that he make compensation to the sanctuary of an equal amount plus 20 percent, besides offering up a sound ram of the flock as a sacrifice. Thus, great respect was engendered for the holy things belonging to Jehovah.—Le 5:14-16.
23-29 taʼ Novembru
TEŻORI MILL-KELMA T’ALLA | LEVITIKU 6-7
Ħaffer għal Ġawhar Spiritwali
it-1-E 833 ¶1
Fire
As relates to the tabernacle and the temple. Fire figured in the worship carried on at the tabernacle and then later at the temple. Each morning and between the two evenings, the high priest was to burn incense on the altar of incense. (Ex 30:7, 8) God’s law required that the fire on the altar of burnt offering be kept burning continually. (Le 6:12, 13) The traditional Jewish view that the altar fire was originally kindled miraculously by God, though widely accepted, is not actually supported by the Scriptures. According to Jehovah’s initial instructions to Moses, the sons of Aaron were to “put fire on the altar and set wood in order on the fire” before placing the sacrifice on the altar. (Le 1:7, 8) It was after the installation of the Aaronic priesthood, and therefore after the installation sacrifices had been offered, that fire from Jehovah, probably proceeding from the cloud over the tabernacle, consumed the offering then upon the altar. In view of this, the miraculous fire manifested itself, not in kindling the wood on the altar, but in “consuming the burnt offering and the fatty pieces upon the altar.” The fire that then continued to burn on the altar, of course, was likely a result of the mixture of the fire from God and the fire already on the altar. (Le 8:14–9:24) Likewise, miraculous fire from Jehovah consumed the sacrifices right after Solomon’s prayer at the dedication of the temple.—2Ch 7:1; see also Jg 6:21; 1Ki 18:21-39; 1Ch 21:26 for other examples of Jehovah’s use of miraculous fire when accepting the offerings of his servants.
si-E 27 ¶15
Bible Book Number 3—Leviticus
15 (3) A sin offering is required for unintentional sins, or sins committed by mistake. The type of animal offered depends upon whose sin is being atoned for—that of the priest, the people as a whole, a chieftain, or an ordinary person. Unlike the voluntary burnt and communion offerings for individuals, the sin offering is mandatory.—4:1-35; 6:24-30.
30 ta’ Novembru–6 ta’ Diċembru
TEŻORI MILL-KELMA T’ALLA | LEVITIKU 8-9
“X’Juri li Hemm il-Barka taʼ Ġeħova?”
it-1-E 1207
Installation
Moses washed Aaron and Aaron’s sons Nadab, Abihu, Eleazar, and Ithamar (or, he commanded them to wash themselves) at the copper basin in the courtyard and put upon Aaron the glorious garments of the high priest. (Nu 3:2, 3) Now clothed in beautiful apparel, Aaron was invested with the garments representing the qualities and responsibilities of his office. Moses then anointed the tabernacle, all its furnishings and utensils, and the altar of burnt offering, as well as the basin and the utensils used in connection with them. This sanctified them, set them aside for the exclusive use and service of God for which they would now be employed. Finally Moses anointed Aaron by pouring the oil upon his head.—Le 8:6-12; Ex 30:22-33; Ps 133:2.
it-1-E 1208 ¶8
Installation
On the eighth day, fully equipped and installed in office, the priesthood officiated (without Moses’ assistance) for the first time, performing an atonement service for the nation of Israel, especially in need of cleansing not only because of their natural sinfulness but also because of their recent disobedience in connection with the golden calf, which had brought Jehovah’s displeasure. (Le 9:1-7; Ex 32:1-10) At the conclusion of this first service by the newly installed priesthood, Jehovah manifested his approval and confirmation of them in office by sending miraculous fire, doubtless from the pillar of cloud above the tabernacle, devouring the remainder of the sacrifice on the altar.—Le 9:23, 24.
Ħaffer għal Ġawhar Spiritwali
it-2-E 437 ¶3
Moses
God constituted Moses mediator of the Law covenant with Israel, an intimate position such as no man has ever held before God except Jesus Christ, the Mediator of the new covenant. With the blood of animal sacrifices Moses sprinkled the book of the covenant, representing Jehovah as one “party,” and the people (no doubt the representative older men) as the other “party.” He read the book of the covenant to the people, who replied, “All that Jehovah has spoken we are willing to do and be obedient.” (Ex 24:3-8; Heb 9:19) In his office of mediator, Moses was privileged to oversee the building of the tabernacle and the making of its utensils, the pattern of which God gave to him, and to install the priesthood in office, anointing the tabernacle and Aaron the high priest with the oil of special composition. Then he took oversight of the first official services of the newly consecrated priesthood.—Ex chaps 25-29; Le chaps 8, 9.