Hebrews 10.1

For the law having a shadow of good things to come, *and* not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

The Torah as received to the present generation possesses {not possessed}.

ἔχων

Is possessing

Σκιὰν

This is all in review, as stated before, and framed here again in a manner so as to show why now, while it is seen that the Torah continues to be observed seasonally, from now on Torah revelation will be governed by Mashiach from the right hand of God, in it eternal expression. Now all revelation in the understanding of the Torah letter by letter will be working toward the Stone of Torah being carved by Moshiah without hand from the Throne of Grace and coming crashing down on the feet of Rome. “ I, if I be lifted up will draw all people unto me.” Jn 12.32

Hebrews 10.2

For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.

The ceasing of the Temple service during the 70 year Babylonian captivity and in the Deeper Roman period of the 70 weeks appointed for the Sanctuary cleansing, does not indicate that anywhere in that ceasing there is no longer any covenant word of promise. It is not that the word of promise from God itself proved sufficient to justify the life of Israel, as if the mercy of a promise to Abraham, Isaac and Jacob could establish a justified conscience in corporate Israel, and thereby in each Jew, apart from any justice having been carried out first in the corporate death of Adam.

That promise revealed in the calling of Abraham was and is the revelation of there being eternal mercy in the heart of God toward humanity, but it remains the promise of eternal mercy and not the immediate revelation of that eternal mercy toward corporate Adam for the very reason that the revelation of mercy is not the revelation of strict justice. But God does not contradict his word, therefore the revelation of mercy in the calling of Abraham is a revelation also that the strict justice of the corporate sentence of death upon Adam is being concealed in this manner of there being a promise of justification of life given to Abraham. The Torah as first given remains therefore a promise until the corporate death of Adam according to the uncompromised justice of the sentence of God is carried out in Moshiah in his offering of his life for his people. Until all the world is drawn to him and to Jerusalem to the witness of the Justice of God, therefore, the Torah testimony of the promise and the testimony of the offering of the body of Mashiach remain one. However, as soon as the testimony of the Justice of God is heard, immediately the testimony of the aspect of promise is complete and the testimony of the Torah that then remains is only that of eternal mercy for humanity in the resurrection of the seed of Abraham. Therein, in receiving that testimony there is no more conscience of sins.

Hebrews 10.3

But in those sacrifices there is a remembrance again made of sins every year.

So then, it is through the seasonal prayers of Torah Israel that Yehoshua HaMashiach is drawing all nations round about himself and Jerusalem to hear the testimony of the corporate justice of God carried out in all the earth by his offering of himself for Jerusalem upon the cross.

Hebrews 10.4

 For it is not possible that the blood of bulls and of goats should take away sins.

cf. [Psa 40:6–8]

Why must the testimony of the promise be seasonal? Because a promise must be remembered. And this promise is given before in order that in the face of absolute justice there might be hope in Grace. For it was not God’s will that those whom he would save should hear the sentence of justice as a Divine voice of condemnation. For then the heart would be unable to be prepared to hear the word of justice as  transformed into the word of eternal righteous mercy.

Had the world been without the promise of mercy in the calling of Abraham, had Israel been set apart but without a promise, when the world heard the testimony that the strict corporate justice of God upon Adam was being carried out, the natural mind could have only heard a voice of complete condemnation. Without any hope, it could never have been prepared by the Spirit for the work of conversion and regeneration. Although the natural mind will misapprehend the hope given by God to Israel, that misapprehension can be rectified by the full revelation of the Good News of the righteousness and mercy of God toward humanity.

Hebrews 10.5

Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:

The blood of bulls and goats seasonally sustained, therefore, the Word Of Prayer which draws all people to Moshiah and Jerusalem where the corporate body of Adam was offered in Moshiah’s person, concealing them in the righteousness of God for the generating of faith in Israel and among all those called out from among the nations for a testimony of his death and resurrection on behalf of his nation, that branch of humanity claimed and redeemed by the Holy Creator for himself in the day when Adam came under the sentence of death.

Understand, this world sits now inclosed in the sentence of death upon Adam as corporate head of humanity and all the world. Within this world inside the sentence of death animal sacrifice according to the Torah could and did signify that death encompassed the whole world due to sin. If an Israelite under the Torah sinned, even though they might not clearly understand this on the level of the shared over arching human conscience it was evident that this was their confession when they brought a sacrifice according to the Torah because of sin. Other sacrifices and offerings had meaning within the same realm.

The blood of bulls and goats seasonally sustained, therefore, the Word Of Prayer which draws all people to Moshiah and Jerusalem where the corporate body of Adam was offered in Moshiah’s person, concealing them in the righteousness of God for the generating of faith in Israel and among all those called out from among the nations for a testimony of his death and resurrection on behalf of his nation, that branch of humanity claimed and redeemed by the Holy Creator for himself in the day when Adam came under the sentence of death.

—>   “I desired mercy and not sacrifice.”

The sacrifices only spoke of a The just sentence of death encapsulating the world. Blood only testifies about death. 

God desired the commandment to be obeyed that would testify about his justification of life and eternal mercy in redemption and the resurrection of the dead. = the mitzvah of the fulfillment of his covenant of blessing in his laying claim to Abraham and Isaac and Jacob for his corporate humanity for the redemption to life of dead Adam...

[Hosea 6:6]

For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. New King James Version For I desire mercy and not sacrifice, And ... Hosea 6:6

[Matthew 9:13]

For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. Micah 6:6-8. Wherewith shall I come before the LORD, and bow ...

Matt. 9:13

Full knowledge of God comes only with the revelation of mercy.

 The testimony of blood is essential. There can be no revelation of the righteousness of God in his corporate decree of mercy toward Adam in his claiming of Abraham and his seed for the corporate redemption of Adam without the testimony of blood. But God’s purpose is Moshiah ‘s mitzvah of transforming death into life, justice into mercy.

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[Psalm 40:6-8]

Sacrifice and offering You did not desire, but my ears You have opened. Burnt offerings and sin offerings You did not require. / Then I said, “Here I am, I have come—it is written about me in the scroll: / I delight to do Your will, O my God; Your law is within my heart.” NIV

Sacrifice and meal-offering You did not desire [(at the giving of the Torah)]. You "hollowed out" ears for me [(to listen to Your voice)]; You did not ask for burnt-offering or sin-offering. Then [(at the giving of the Torah)], I said [before You]: Behold, I have come [(to be bound in Your covenant)]. In the scroll of the Book [the Torah], it is [so] written of me [viz. Exodus 24:7].

Exodus 24:7

Moses took one part of the blood and put it in basins, and the other part of the blood he dashed against the altar. Then he took the record of the covenant and read it aloud to the people. And they said, “All that יהוה has spoken we will faithfully do!”

To do Your will, my G d, did I desire. And Your Torah is [even] in the midst of my reins [i.e., I have not eaten unclean beasts or untithed produce.] RK

Rashi

**Then** at the time of the giving of the Torah, behold I came to You to be bound in Your covenant. (Exod. 24:7): “We will do and hear,” and this matter is written as testimony concerning me in the scroll of the book, i.e., in the Law of Moses.

זֶ֤בַח וּמִנְחָ֨ה **׀**לֹֽא־חָפַ֗צְתָּ אׇ֭זְנַיִם כָּרִ֣יתָ לִּ֑י עוֹלָ֥ה וַ֝חֲטָאָ֗ה לֹ֣א שָׁאָֽלְתָּ׃ 

Thou dost not desire sacrifice or meal offering; Thou hast dug open my ears; burnt offering and sin offering hast Thou not required.

זֶ֤בַח וּמִנְחָ לֹֽא־חָפַ֗צְתָּ אׇ֭זְנַיִם כָּרִ֣יתָ לִּ֑י עוֹלָ֥ה וַ֝חֲטָאָ֗ה לֹ֣א שָׁאָֽלְתָּ׃ 

Aramaic Targum to Psalms 40:8 

הֵידֵין אֲמַרֵית הָא עֲלֵית לְחַיֵי עַלְמָא כַּד אֶעֱסוֹק בִּמְגִלַת סִפְרָא דְאוֹרַיְיתָא דְאִכְּתִיב אַמְטֻלְתִּי: 

The hand of the Lord is like a ladder to the life of the wise, so that I will deal with the scroll of the book of the law, and I will write my vows.

תרגום ארמי לתהילים מ, ח 

יד ה' כסולם לחיי חכמים, כי אעסוק במגילת ספר התורה, וכתוב נדריי.

Then I said, "Behold, I come with a scroll of a book written about me."

אָ֣ז אָ֭מַרְתִּי הִנֵּה־בָ֑אתִי בִּמְגִלַּת־סֵ֝֗פֶר כָּת֥וּב עָלָֽי׃

Az amarti hinneh-vati bimgillat-sefer katuv alai.

Sforno on Leviticus 8:2:1

ואת פר החטאת ואת שני האילים. הקדים פר החטאת, כאמרם ז"ל כל חטאת קודמת לעולה הבאה עמה כי עד אחר שיכופר החטא אין מקום כלל לעולה כאמרו עולה וחטאה לא שאלת, והיתה חטאתו אחר המשחו פר כמשפט כהן משיח, אבל לא נכנס דמו לפנים כי לא היה חטאו במדרגת רוע שיצטרך לזה כמו שהיה צריך בהוראת כהן משיח והוראת בית דין שהחטיאו ופר ושעיר של יום הכפורים שמכפרים על טומאת מקדש ועל חטאים עונות ופשעים כמו שמבואר בענין. והקדים העולה למלואים, כי גם בעולה תהיה איזו כפרה כאמרו ונרצה לו לכפר עליו, ואחר שלמות הכפרה נעשו ראוים למלא את ידם להשלימה לעבודה. 

ואת פר החטאת ואת שני האילים, 

the bull as a sin offering is mentioned first, in accordance with the statement of our sages that whenever both a sin offering and a burnt offering have to be brought the sin offering is brought first. (Pessachim 59) The reason is simple; how could the person offering the burnt offering expect it to be welcome in the eyes of G’d if he still required atonement for a sin in order to be in G’d’s good graces? David paraphrases this in Psalms 40,7 עולה וחטאת לא שאלת, “You do not ask for burnt offerings and sin offerings.” This bull became a “sin offering” after having been anointed, a procedure similar to the anointing of the High Priest for his office. However, in this instance the blood of this sin offering was not brought into the sanctuary, seeing that the sin of Aaron and his sons had not been of such a severity as would require this additional procedure. Severe errors by the High Priest are the ones listed in Leviticus 4,3 or 4,13 by the Supreme Court. Such errors require that the blood of their sin offerings be brought into the sanctuary itself. We explained all this at the appropriate place in chapter 16. The reason why the Torah first deals with the burnt-offering before dealing with the consecration offerings, is that there was an element of sin, i.e. need for forgiveness in connection with the burnt offering, as is evident from the Torah’s concluding remark ונרצה לו לכפר עליו, “and it shall become acceptable for him to atone for him.” (1,4). The reason why the Torah first deals with the burnt-offering before dealing with the consecration offerings, is that there was an element of sin, i.e. need for forgiveness in connection with the burnt offering, as is evident from the Torah’s concluding remark ונרצה לו לכפר עליו, “and it shall become acceptable for him to atone for him.” (1,4) whereas in all other שלמים offerings the priest receives the right thigh, in the case of the mandatory שלמים offering of the Nazir at the end of his term, the priest received both the right thigh and the foreleg, זרוע. As to the ram of the consecration offering שלמים, even the thigh is offered on the altar. When a non priest offers a שלמים, generally speaking, he will donate the thigh together with the lower leg, to the priest who enters inside the holy domain out of bounds to the owner of the sacrifice. The Nazir donates also the יד, i.e. the foreleg, symbolically handing the priest the work of his hands, which until the termination of the period of his vow as Nazir had all been dedicated to G’d. On the other hand, the rites of the consecration offerings required that the offering itself was a preparatory offering enabling the priest henceforth to enter the holy domains of the Temple. To symbolise this the thigh was presented on the altar. 

Rabbeinu Bahya, Bereshit 6:6:4

ויתעצב אל לבו.  ע"ד הפשט מלת לב בהקב"ה אינו אלא משל והוא הדין בשאר האברים הגופניים שבאדם המיוחסים אליו יתברך כגון פי ה' עיני ה' אזני ה' יד ה רגלי ה'. אך מפני שכבר נתברר אצלנו שהקב"ה חפץ בטוב כענין שכתוב (ישעיהו מ״ב:כ״א) ה' חפץ למען צדקו, ולא חפץ ברע כענין שכתוב (תהילים ה׳:ה׳) כי לא אל חפץ רשע אתה וגו'. מפני זה כשהכתוב רצה להודיענו כי כשנעשה מה שהקב"ה חפץ יאמר בו שישמח, כענין שכתוב (שם קד) ישמח ה' במעשיו, וכשנעשה מה שלא חפץ יאמר בו ויתעצב אל לבו, כי א"א לנו לעמוד על רצונו לעשות מצותו ולהזהר מעברות בלתי אם ישמיענו כן במדות הללו שהן מדות בני האדם, וע"כ כשהוא יתברך מחשב בו בעצמו ממקום מחשבתו יזכיר בו הכתוב לבו כי הלב באדם כלי המחשבה הבאה אליו מן המוח. וכן תראה כי הרוצה להתבודד ולמשיך שפע המחשבה יכוף ראשו ויחשוב כדי שירד שפע המחשבה מן המוח שהוא מקור המחשבה אל הלב, ואע"פ שזה משל ורחוק מן הנמשל הנה הנמשל בדמיונו, ומזה תקרא המחשבה שהשפע שלה וכחה ירד מלמעלה לבו. וכן השליח השלוח מאתו יתברך לדבר דבר בשמו יקרא פי ה' כענין שכתוב (ישעיהו ל״ד:ט״ז) כי פי הוא צוה, כלומר מלאכי, ורוחו הוא קבצן, כלומר ורוחו של המלאך הנקרא פי וכן תרגם יונתן ומלאכיה. גם הנביאים נקראים פי ה'. גם אורים ותומים. וכן דרשו רז"ל (יהושע ט׳:י״ד) ואת פי ה' לא שאלו אלו אורים ותומים. וכשהוא שליח להשגיח על מעשה הבריות להענישם או לגמלם יקרא עין, הוא שכתוב (תהילים ל״ד:ט״ז) עיני ה' אל צדיקים (ד"ה ב טז) ה' עיניו משוטטות וגו'. בכל מקום עיני ה' צופות וגו'. (זכריה ג׳:ט׳) על אבן אחת שבעה עינים, באורו השגחות רבות. וכשהוא שליח לשמוע דבר או לקבל אותו יקרא אזנים כענין שכתוב (במדבר י״א:א׳) ויהי העם כמתאוננים רע באזני ה'. כי כשם שהאזן באדם כלי השמיעה, כן המלאך השלוח כלי לשמוע הדבר ההוא להגיעו ולקבלו ונקרא בשם כלי השמיעה שבאדם. וכן דרשו רז"ל (תהילים מ׳:ז׳) אזנים כרית לי, אין אזנים של מעלה כרויות אלא לשמוע תפלתן של ישראל. בא לבאר כי המלאך הידוע הממתין עד שתתפלל כנסיה אחרונה שבישראל הוא וכחותיו נקראים בשם אזנים לשמוע התפלות וליטול את כלן ולעשות עטרה ולהגיע בראש המלך באשר הוא שם. וכשהוא שליח להלחם עם אומה להכותה או לעקור אותם יקרא יד ה'. כענין שכתוב בפלשתים (שמואל א ה׳:י״א) כבדה מאד יד האלהים שם. ובמצרים (שמות ט׳:ג׳) הנה יד ה' הויה. ובטביעתם את היד הגדולה. וכששלוחיו ופמליא שלו מתקבצים לפעול בעולם ענין מחודש נקראים רגליו. כענין שכתוב לעתיד (זכריה י״ד:ד׳) ועמדו רגליו ביום ההוא על הר הזיתים שענינו חיילותיו. וכן תמצא שהזכיר הכתוב בצבאות ישראל (במדבר כ׳:י״ט) ברגלי אעבורה שטעמו בצבאותי, כאשר אזכיר שם בע"ה.

ויתעצב אל לבו, 

“and His heart felt sadness.” In terms of the plain meaning of the words the term “heart” when applied to G-d is, of course, only a figure of speech. The same is true whenever the Torah speaks of other organs and appears to attribute them to G-d Who is totally abstract, devoid of any such organs. The reason that the Torah nonetheless employs such terms is to convey to us that our actions may or may not please G-d, may even elicit reactions that if they had been observed in humans would be described as “joy, anger, frustration, happiness and the like.” Such reactions when expressed by human beings usually involve human organs also. When the psalmist (Psalms 104,31) speaks about ישמח ה' במעשיו, “G-d rejoices in His works,” on the one hand, and in this instance we read ויתעצב ה' אל לבו, ”G-d was saddened in His heart,” both descriptions are of necessity anthropomorphisms, i.e. approximations of G-d’s reactions in terms which we humans can understand. They do not reflect the objective reactions of Someone Whose Essence we have not been privileged to understand.

It follows that when the Torah wishes to give us an inkling of G-d’s reaction to man’s behavior it uses the word “heart” in order to help us understand. Seeing that the human heart is a major vessel in his thinking process, the Torah chose to attribute G-d’s feelings in reaction to human aberrations as reactions by “His heart.”  

You find that if a person wants to concentrate he isolates himself and bends his head so as to exclude distracting intrusions into his thinking. The reason for this is that the brain, i.e. the head is where his ability to form thoughts originates. This thought process is then relayed to the heart. Granted, that this metaphor sounds somewhat far-fetched, the fact remains that ideas, thoughts travel in a downward direction from the brain to the heart.. When the Bible speaks about a messenger from G-d, such a messenger is usually described as פי ה', the “mouth” or “mouthpiece” of G-d (compare Isaiah 34,16) כי פי הוא צוה, “for My mouth (He) has commanded.” 

The prophet describes himself as G-d’s messenger (agent, or angel) who acts as G-d’s mouthpiece. The spirit of G-d is described as פי the spirit of the angel known as פי,“my,” resp “His mouth.” Yonathan ben Uziel therefore translates our verse here not as “G-d was saddened to His heart,” but as “His angel was saddened to his heart.” [Our editions of Yonathan ben Uziel do not have this wording; Ed.]

According to our author the אורים ותומים, the parchment with the Holy name of G-d inside the breastplate of the High Priest which served as a source of communication from G-d to him, was also known as פי ה’, “the mouth of G-d, i.e. as an angel named “mouth of G-d.” 

Another example of such a reference to פי ה' is found in Joshua 9,14 where the acceptance of the Gibeonites as allies of the Jewish people is described. The failure of consulting G-d on that issue is described there as ואת פי ה' לא שאלו, “they did not consult ‘the mouth of G-d.” When we read in Numbers 11,1 ויהי העם כמתאוננים, רע באזני ה', “the people were as if looking for something to complain about, it was evil in the ears of G-d;” here to the word “in the ears” may be understood as the “ear” in question being one of G-d’s angels. 

Whenever the function of G-d’s angel is passive, i.e. he is to be an instrument of receiving G-d’s instructions, such a function of the angel is described as his being the “ears” of G-d. When he is supposed to be active in a supervisory manner, he is called “the eyes of G-d.” A very interesting example of this approach is found in Zechariah 3,9 where the prophet describes G-d’s supervision of the Jewish people in revolutionary terms, saying על אבן אחת שבעה עינים, “a single stone enjoying a variety of no less than seven supervisory “eyes,” i.e. agents of G-d.” 

When David speaks of אזנים כרית לי , “You assigned an ear [in order to listen to You] “to me” [rather than the commandment to offer sacrifices, Ed.], he refers to his ear as the organ, or in this case G-d’s instrument, which helps to make him tune in to G-d’s “wavelength.” 

Whenever the term “ear or ears” is used for celestial beings the meaning is that these ”ears” are listening to Israel’s prayers. When G-d dispatches an angel to fight against Israel’s adversaries such an angel is usually described as יד ה' “the hand of G-d,” i.e. His executive arm. One of the examples of such a meaning of the term יד ה' is found in Samuel I 5,11 כבדה מאד יד האלוקים שם, “for the hand of the Lord had been very heavy there.” 

There are, of course, numerous similar quotations in Exodus when the Torah describes the plagues G-d inflicted upon Pharaoh and the Egyptians. When G-d’s agents are about to reveal a previously unknown manifestation of the Lord, the angel performing this task is often described as “the feet of G-d.” We find an example of this in Zechariah 14,4 ועמדו רגליו ביום ההוא על הר זיתים, “and on that day His feet will stand on Mount Olives, etc.” The prophet refers to G-d’s “soldiers.” There are numerous other examples of that nature. 

If these things are true of His angels, how much more so of the messenger who as his son is his living word?  [Hebrews 1.1]

Rabbeinu Bahya, Vayikra 7:38:3

ביום צותו את בני ישראל להקריב את קרבניהם לה' במדבר סיני. הנה באר בכאן בפירוש כי הקב"ה צוה בקרבנות, ואם כן יש לשאול מה שאמר הנביא (ירמיהו ז׳:כ״ב) כי לא דברתי את אבותיכם ולא צויתים וגו' על דברי עולה וזבח. אבל הענין כי בודאי הכתוב הוא שצוה בקרבנות והיה זה מחסדיו הרבים, לפי שבשר ודם עלול הוא אצל החטא ואין שום אדם נצול ממנו ואפילו הצדיקים, וכענין שכתוב (קהלת ז׳:כ׳) כי אדם אין צדיק בארץ אשר יעשה טוב ולא יחטא, ועל כן באה מצות הקרבנות מאתו יתעלה להיותה לפניו כפרת עונותינו, שיתעשת לנו האלהים ולא נאבד, ואמנם רצונו הוא שנשמע בקולו ולא נחטא ולא נצטרך לקרבנות, אבל שנביא קרבנות ולא נשמע בקולו לא צוה בקרבנות הללו, ועל זה אמר הנביא ולא צויתים על דברי עולה וזבח, ומצינו בכתוב מפורש (שמואל א ט״ו:כ״ב) הנה שמוע מזבח טוב, ומקרא מלא אמר דוד ע"ה (תהילים מ׳:ז׳) זבח ומנחה לא חפצת, אבל מה אתה חפץ, שנשמע בקולך, זהו שאמר (שם) אזנים כרית לי עולה וחטאה לא שאלת. כי מן הידוע שעיקר הקרבנות הוא שמוע בקול ה' יתעלה, ומזה הזכיר מיד (ירמיהו ז׳:כ״ג) כי אם את הדבר הזה צויתי אותם לאמר שמעו בקולי. ואם בעל הקרבן שומע בקול הש"י הלא קרבנו מרוצה ומקובל, וכענין שכתוב (תהילים ד׳:ה׳) רגזו ואל תחטאו אמרו בלבבכם, וסמך לו זבחו זבחי צדק, ובאורו תרצו לזבוח זבחי צדק שלא תחטאו. ואם אינו שומע בקול ה' יתעלה אין קרבנו מקובל אלא נקרא זבח רשעים, ואמר הכתוב (משלי ט״ו:ח׳) זבח רשעים תועבת ה' ותפלת ישרים רצונו, באורו של כתוב כי טובה תפלת הצדיק ויותר מקובלת היא מקרבנו של רשע. וכן אמר שלמה ע"ה (קהלת ד׳:י״ז) וקרוב לשמוע מתת הכסילים זבח, יאמר וקרוב ה' לשמוע תפלת הצדיקים וחפץ בה מאשר יחפוץ זבח הכסילים. ומן הענין הזה הזכיר ישעיה ע"ה על הרשעים המקריבים קרבן והם ברשעם שהוא נחשב להם לעברה גדולה, הוא שאמר (ישעיהו ס״ו:ג׳) שוחט השור מכה איש זובח השה עורף כלב מעלה מנחה דם חזיר וגו', באר כי הרשע השוחט השור להקריבו קרבן הרי הוא כהורג נפש, וזובח השה להקריבו כאלו עורף כלב להקריבו לפניו, והמעלה מנחה כאלו מעלה דם חזיר לפניו. 

ביום צותו את בני ישראל להקריב את קרבניהם לה' במדבר סיני,

“on the day He commanded the Children of Israel to offer their sacrifices to Hashem in the wilderness of Sinai.” In this verse we have clear evidence that G‘d commanded the bringing of these sacrifices. Seeing that this is so, how could Jeremiah 7,22 say: “for when I freed your fathers from the land of Egypt, I did not speak with them or command them concerning burnt-offerings or sacrifice?”  

The fact is that G’d did most certainly command the offering of sacrifices; in fact it was one of the great acts of kindness on G’d’s part, seeing that man is flesh and blood and hence subject to sin, that G’d instituted the system of different sacrifices in order to facilitate our atonement and rehabilitation from unintentional sin. When He sees our penitence and sacrifices, G’d may reconsider His intention to punish us, etc. However, the premise underlying the legislation of sacrificial offerings is that we should pay heed to His voice and not continue to become guilty of sins. When the prophet spoke about G’d not commanding us to bring animal sacrifices he meant that the animal sacrifices were not meant to be in lieu of penitence and proper conduct on our part. This is what Samuel had already said many hundreds of years previously to King Saul (Samuel I 15,22) “heeding My commands is much preferable than to offer Me good meat-offerings.” 

We have another very explicit verse on this subject in Psalms 40,7: “(You gave me to understand that) You do not desire sacrifice and meal-offering; You do not ask for burnt-offering and sin-offering.” What did G’d desire instead? (same verse) “Ears You have given me;” i.e. You made it plain that I should use my ears to heed Your words rather than to offer sacrifices. It is quite clear therefore that the sacrificial service is only a means to an end, not an end in itself. The “end” is obedience to (and love) of G’d. 

The sacrificial offering by the owner is acceptable only if he submits to G’d’s will. This concept is also reflected in Psalms 4,5: “so tremble and sin no more; ponder it on your bed, and sigh.” In the very next verse David writes: “offer sacrifices in righteousness and trust in the Lord.” The meaning of the entire sequence is: “ensure that you offer the kind of sacrifices that result in your not sinning again.” If someone offers a sacrifice without undertaking to heed G’d’s instructions such a sacrifice is not only not welcome but is called זבח רשעים, “a meat-offering by the wicked,” concerning which Solomon has said in Proverbs 15,8 that “the meat-offering of the wicked is an abomination to G’d, whereas the prayer of the upright is pleasing to Him.” Solomon repeats a similar message in Kohelet 4,17: ”more acceptable is obedience to G’d than the offerings of fools, for they know nothing but to do wrong.” In other words, prayer by the righteous unaccompanied by offerings is preferable to G’d to sacrifices offered by fools.   

The prophet Isaiah also addresses the subject of the wicked offering animal sacrifices believing them to be an end in itself, as if they could “fool” G’d with their actions. In Isaiah 66,3 the prophet writes: “as for those who slaughter oxen and slay humans, who sacrifice sheep and immolate dogs; who present as oblation the blood of swine.....and take pleasure in their abominations;” what the prophet means is that when a wicked person such as those mentioned slaughter oxen as a sacrifice then this is equivalent to their slaying humans in the eyes of the Lord. If a wicked person sacrifices a sheep, it is no better than immolating a dog. If such an individual presents a meal-offering then this is in the same category as if he had offered swine’s blood.

Hebrews 10.6

 In burnt offerings and sacrifices for sin you hast had no pleasure.

זֶ֤בַח וּמִנְחָ לֹֽא־חָפַ֗צְתָּ אׇ֭זְנַיִם כָּרִ֣יתָ לִּ֑י עוֹלָ֥ה וַ֝חֲטָאָ֗ה לֹ֣א שָׁאָֽלְתָּ

It was not enough for You to make a promise of eternal mercy and the justification of life to Abraham, Isaac and Jacob, although the word of your promise cannot be broken. For you gave this promise first, before, at the end of the day, you carried out your strict justice upon Adam, in order to prepare the sinners to whom you would show your grace as much as it was possible, making them vessels fully prepared for redemption. But, having done this, you determined to establish your mercy seat upon an ark of the perfect Torah of justice. Therefore....

Hebrews 10.7

Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

Then I said, I know your salvation and that you have not desired sacrifice but mercy. Therefore, knowing that there must be sacrifice in order that your justice be satisfied and your mercy be revealed — I come to do this your will...

Hebrews 10.8

Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;  

—>  Steinsaltz

When one comes to give thanks to You, he realizes that You do not desire sacrifice or meal offerings as expressions of gratitude. Rather, You have opened my ears and given them the ability to hear and understand this:  You do not ask for burnt offerings or sin offerings. Steinsaltz

Midrash Tehillim 116:3

את קולי תחנוני. אמרה כנסת ישראל לפני הקב"ה אפילו כל אומות העולם קוראין אותך הנח אותם ושמע תפלתי. לכך את קולי תחנוני. וכן עשה הקב"ה כי הטה אזנו לי. אין האזנים של מעלה כרויות אלא לשמוע תפלתי בלבד שנאמר (תהלים מ ז) אזנים כרית לי. וכתיב (שם יז ו) הטה אזנך לי: 

"My voice, my supplication." The assembly of Israel said before the Almighty, "Even though all the nations of the world call out to You, silence them and hear my prayer. Therefore, hear my voice of supplication." And so the Almighty did, for He inclined His ear to me. The ears of heaven are not deaf, but only to hear my prayer, as it is said, "You have given me ears to hear" (Psalms 40:7). And it is written, "Incline Your ear to me" (Psalms 17:6).

[[Hebrews 10.5-9 Tran.]]

When the psalmist said... he was teaching the final lesson in the meaning of the commandment to build the Mishkan. All is to speak about the redemption through which there is created a new heaven and a new earth.

When the prophet speaks in the psalm about a body prepared for the offering that will bring about this new creation he is looking already to the one speaking from the beginning of the new creation in heaven.

Offered by the Torah according to the promise.  It is not that Torah is only promise and no more. Rather, it is simply that promise is conditional by nature and meant to evoke expectation. Therefore, even though God’s word cannot be broken, so that the promises of the Torah were not conditional in a sense like other promises that might not be kept if conditions aren’t met, God, nevertheless less introduced his salvation of the world through promise. He did this because he desired to evoke expectation and to prepare the vessel for redemption.

For,according to the certainty of the fulfillment of the promises of God, God will himself make sure the vessel is repaired fully for the fullest possible redemption.  Indeed, because God will do this, the redeemed vessel will be even greater and of a far greater value than the vessel that was broken.

Therefore God prescribed the sacrifices of bulls and sheep and goats through the promises of the Torah. By these blood offerings the vessel was being fully prepared and conditioned for the complete corporate redemption to come, according to the promise

Hebrews 10.9

Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

He takes away...

This is as where the groom says to his bride, I have kept you wanting. Now I will change that and  longer keep you waiting. I am bringing you into the chambers that I have prepared for you!

Translation note:

It will be seen how that this psalm must come ultimately to be understood Messianically, and when it is it is necessary to read the Hebrew according to a specific targumatic method which brings us to this reading.

[[Hebrews 10.5-9 Tran.]]

Hebrews 10.10

By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

He only looked from the first footstep in the land for the new Jerusalem

Hebrews 10.11

And every priest stands daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

Her laughter was hope, her hope was faith.

Hebrews 10.12

 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable

As good as dead.. as if an allusion to the association between the aging of Abraham after Ishmael to finally the time of rectification was accomplished and the offering of Isaac

Hebrews 10.13

From henceforth expecting till his enemies be made his footstool.

He therefore had two enemies to his testimony. These were two spirits. First, the spirit resisting repentance in Jerusalem with regard to the confession of the righteousness of God’s sentence of corporate death upon Adam and the need for it to be fulfilled in Abraham,Isaac and Jacob, if there was to be a justification for life and corporate mercy toward Adam in the form of the resurrection of the dead. And second the spirit of rebellion in Rome, which had been in Babylon and in Egypt, which was the spirit of the serpent in the garden, saying that, since God had given birth to Adam out of nothing but his own love, Adam must assume their own divinity and know that they cannot die and learn from themselves what is good and evil, so that there can be no sentence of death, corporate or otherwise, nor can there be any sanctification of the Jews or authority of their Torah in Rome. These two spirits are the two enemies of Moshiah which he has defeated by his obedience to the commandment given to him by his Father. He sits now at the right hand of God until these two defeated enemies are utterly destroyed and made his footstool. How and when shall this be? It shall be when Jerusalem says of Yehoshua, “Blessed is he who comes in the name of Hashem!” Then the beggars who Moshiah has healed in the gates of Rome will sit in the witness stand and their testimony will prove the guilt of all nations for their having worshiped a lie.

See. Notes on Heb 11:13

Moshiah himself is this cornerstone of regeneration’s conception in Abram by calling and promise, for this is the word of God’s claim upon Adam.

Hebrews 10.14

For by one offering he hath perfected for ever them that are sanctified.

All generations of the Jewish people until Jerusalem finally embraces Yehoshua in the end.

Hebrews 10.15

Whereof the Holy Spirit also is a witness to us: for after that he had said before,

That is to say the coming of the Holy Spirit to dwell in the midst of the people of Israel.

In that it was then promise only... see chapter 11:15

Hebrews 10.16

This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;

The whole people of Abraham and Isaac and Jacob are defined as the Jewish people in the promise of Ahjiah’s prophecy.

Hebrews 10.17

And their sins and iniquities will I remember no more.

Indicating that as his repentance was in offering up Isaac in the end, so the corporate repentance and faith of his children would come in the end with their embrace of the one whom their Father in heaven would give for them, whom he would raise from the dead.

Hebrews 10.18

Now where remission of these is, there is no more offering for sin.

Where it is testified that there is a new creation built on the foundation of everlasting mercy, there is no more need of the testimony of the righteousness of the sentence death upon Adam.

Hebrews 10.19

 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

Not just because the promise to him had to be certain but because of the nature of the promise itself, which was salvation in death with promise...the promise of his corporate calling, i.e., Abraham with Sarah, i.e. Isaac.

Hebrews 10.20

By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

The Temple veil and his offering of his human Abrahamic flesh...

Hebrews 10.21

And having an high priest over the house of God;

The house of God...the house of Judah and the house of Israel.

Hebrews 10.22

Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

Corporate conscience and corporate baptism.

Hebrews 10.23

Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)

Profession of faith.... the faith.  There is no other.

Hebrews 10.24

And let us consider one another to provoke unto love and to good works:

Let us be mindful of one another, encouraging by the working in us of the Holy Spirit one another in love and mitzvot and all good works.

Hebrews 10.25

Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

Not looking elsewhere for human fellowship than the house of faith. For in the final generation humanity will be lost everywhere else.

Hebrews 10.26

For if we sin wilfully after that we have received the knowledge of the truth, there remains no more sacrifice for sins,

For if we instead cleave to the beast...

Hebrews 10.27

But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

The great tribulation

Whoever does not know because they have not heard, or has heard but denies the news of the resurrection of Yehoshua HaMashiach from the dead, or does not mean to deny it because by its power through the Spirit they have been regenerated in their heart and soul to believe what they have heard and, nevertheless, do deny its power through the capture of their mind by false teachings — all of these people do not know or understand that God has gathered all times and generations up to a point, an endpoint. For he now looks down from his position as Creator and sees not only one instance of creation but two, and the old is disappearing before him and the new is established in his hand!  For everything is now brought before his throne in judgment.  The people of the earth plan their lives like the world before their eyes will go on without end. But it is already over.

Hebrews 10.28

He that despised Moses' law died without mercy under two or three witnesses:

Despised the Torah hope...they acted against the Torah as if it were common gentile law governing a society. They were prosecuted according..

Hebrews 10.29

 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

When the Son of God has revealed that the Torah of Israel was not only hope but is eternal life in him what will be the end of those who seek to treat it as though it were merely human legislation to be obeyed or violated at their will?

...and hath done despite unto the Spirit of grace? – which Spirit established the Torah of Israel according to the new and eternal cutting of the covenant.

Hebrews 10.30

For we know him that hath said, Vengeance belongs unto me, I will recompense, says the Lord. And again, The Lord shall judge his people.

All the seed of Jacob shall be re-created, whether they or their relative has looked up to the Son of Adam placed on the pole, like the bronze serpent was placed on the pole by Moshe in the wilderness, whether they are re-created in soul or only in spirit...

Hebrews 10.31

It is a fearful thing to fall into the hands of the living God.

Without faith it is impossible to please God.

Hebrews 10.32

But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

We are all in danger of ending in less than full faith. Faith that is even partially self-referential is weak. Only if we end in full faith is the full redemption of the neshama included in the corporate redemption. Otherwise, it is only included by measure, according to the judgment of God, even to the degree where it is only the ruach that is included in the new creation of a neshama in the new creation of Adam in Abraham and Moshiah.

Hebrews 10.33

Partly, whilst ye were made a gazing-stock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.

Regeneration in the house of God is accomplished entirely in and through the opposition of the fallen world.

Hebrews 10.34

For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

“of me” ...  and therefore of anyone in this position

Hebrews 10.35

Cast not away therefore your confidence, which hath great recompense of reward.

As when Abraham and Sarah had to endure in faith beyond the years of fruitfulness, so will you have to wait...

Hebrews 10.36

For ye have need of patience, that, after you have done the will of God, you might receive the promise.

"you" = corporate you

For in one body you are one soul in all generations

Hebrews 10.37

For yet a little while, and he that shall come will come, and will not tarry.

As when Isaac was born in the day and hour known to God the Father, so will his own son come again from heaven when all is prepared as determined.

Hebrews 10.38

Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.

The just shall live by faith in the offering of the body of Moshiah once for all the house of Judah and the house of Israel.

Hebrews 10.39

 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

We know the one whose heart was ever prayer for Jerusalem.