The Feast of Weeks

Old Testament: Lev 23.15–21

To read the Bible in a year, read Leviticus 22–23 on February 16, In the year of our Lord Christ 2021

By Don Ruhl 

After the wave offering the Lord wanted Israel to count down to the Feast of Weeks, and then for that feast, He wanted them to do certain things: 

“And you shall count for yourselves from the day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. Count fifty days to the day after the seventh Sabbath; then you shall offer a new grain offering to the LORD. You shall bring from your dwellings two wave loaves of two-tenths of an ephah…They are the firstfruits to the LORD. And you shall offer with the bread seven lambs of the first year, without blemish, one young bull, and two rams. They shall be as a burnt offering to the LORD, with their grain offering and their drink offerings, an offering made by fire for a sweet aroma to the LORD. Then you shall sacrifice one kid of the goats as a sin offering, and two male lambs of the first year as a sacrifice of a peace offering. The priest shall wave them with the bread of the firstfruits as a wave offering before the LORD, with the two lambs. They shall be holy to the LORD for the priest. And you shall proclaim on the same day that it is a holy convocation to you. You shall do no customary work on it. It shall be a statute forever in all your dwellings throughout your generations.”

– Leviticus 23.15–21 

Of course, this would have been conducted by the Levites and the priests, but the children of Israel would bring what was necessary. 

Notice that the items offered did not come from the superfluous things of life, but from the necessities of life, for then it was truly a sacrifice, showing the God of heaven that they believed He would continue to provide for their needs when they returned a portion back to Him that He had already provided. This showed a grateful heart. 

Questions: 

  • Which fruit did  the Lord want for His offering? 
  • Was it okay for the children of Israel to work on this feast day?

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One thought on “The Feast of Weeks

  1. The key issue of writing a Sefer Torah, the sofer has to write the Name of HaShem לשמה.  Doing a mitzva לשמה requires a subject and a predicate.  The latter informs what the subject does.  For example, P’sach, Jews remove all leaven products from their possessions.  Korbanot have a halachic prohibition to switch from one korban type to another korban type.  Tanning the hide of an animal intended by the sofer to write a Sefer Torah: that hide requires a dedication for the purpose of writing a Safer Torah.

     Therefore what predicate sets the Name of HaShem apart, when the sofer writes the Name לשמה?  Its the absolute necessity of this “predicate” which separates the profane from the holy.  At the Akadah, Avraham dedicated his son Yitzak unto the oath brit which HaShem swore to him that his chosen “Cohen” seed would compare to the stars in the sky and the sands upon the sea shore.

    גיטין: המביא גט ממדינת הים, צריך שיאמר בפני נכתב ובפני נחתם

    This opening Mishna describes the services of a notary, an individual officially licensed by a governmental body to perform certain actions in legal matters.  The Rosh did not require a sofer נחתם using an impressed seal, whenever that sofer wrote the Name of HaShem.  But the masoret of writing a Sefer Torah does permit the sofer to inscribe straight lines upon the leather.  Consequently it appears to me that the language נחתם implies some type of impressed seal, which all notaries employ today.  The notary seal impressed upon the margin of the Torah on the identical line that contains the written Name of HaShem, this seal – impressed upon the margin – serves as evidence that the sofer wrote the Name לשמה — לשם מידות.

    Middot, the Oral Torah logic system format, seeks to promote effectiveness as the main criterion in the set of considerations of social emotional/communial “investors”, and in the management of associations, through the development of advanced emotional development and maturity for societal stability, development of social standards, social mapping, applied research, consulting, conferences etc.
    However, what precisely defines the k’vanna of a sofer, when he writes the Name of HaShem לשמה?  Forty days after the sin of the Golden Calf, on Yom Kippor, Moshe heard the voice of HaShem declare the 13 tohor middot.  Why the second repetition of the Name of HaShem in that revelation, which addresses the tohor middot of logic – otherwise referred to as the Torah Sh’Baal Peh?  The second Name of HaShem comes to teach that the middot thereafter, beginning with אל, that these middot serve as pronoun predicate extensions of the Name of HaShem.  Therefore the sofer should set aside 13 specific “Crowns” to precisely indicate which middah of HaShem, that that sofer held as his k’vanna, at the precise moment in time, when that sofer wrote the Name of HaShem לשמה.

    A safer Torah which does not “נחתם” with a defined tohor midda crown, the question stands: what proof exists which testifies that the sofer wrote the Name of HaShem לשמה?  The opening Gemara of גיטין teaches that g’lut Jewry lost this precise knowledge, how to do mitzvot לשמה.  Consequently, it appears to me that a sofer has a Torah obligation to prove his k’vanna when he writes the Name of HaShem לשמה, something comparable to the services of a notary.  This requirement which establishes the halacha of the correct way to write a Sefer Torah, this commentator strongly advises, it compares to the time of Ezra, when he changed the shape of the letters of the א – ב.

    Recently celebrated Purim.  The Gra teaches that the word המלך serves as a רמז to HaShem.  Honestly this idea appears most difficult to me.  The Purim story highlights rage and extreme anger.  The sages within the Talmud compare strong anger unto avoda zara.  Therefore the rabbinic pronoun/predicate המלך, whose gematria numerical value equals to המן, this tuma word המלך, refers to God, but not unto HaShem; the exact distinction between the first and second Sinai revelation commandments.  The tuma Yatzir within the heart of man strives to seize power and make “the leader”/המן of a given nation, into some type of God.  Herein defines my current understanding of Megillat Esther.  Have made a pithy summation of this idea: refer to myself as an atheist – bless HaShem, based upon the opening mussar instruction from the Torah: בראשית ברא אלהים/In the Beginning Created God.  The tuma Yatzir within the hearts of mankind, continually seeks to transform their “anointed” moshiach into some type of God.

    The Purim story tells a story which depicts a power struggle.  The Nazi war criminals themselves referred to their up coming hanging as “Purimfest”. Both the Church, with its Jesus son of God theology Gospel Universal religion stories, together with the evil Nazis, both lost their bid for world power. Present day Iraq serves as an excellent example of the post WW2 total defeat and exile of the church who waits for the 2nd Coming, and its present exiled spiritual status, following the Israeli victory in the 1948 Independence War. According to a 2019 interim study ordered by British Foreign Secretary Jeremy Hunt and led by Rev. Philip Mounstephen, the Bishop of Truro, “xtian persecution” approaches “near genocide levels” in the Middle East. The curse of refugee degradation has switched from Jews to the Xtian church.  That report focuses upon Iraq’s xtian de-population, decimated from 1.5 million before 2003, to under 120,000 by 2019.

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