Author: Aaron Rich

In our previous post on P27, we delved into the intriguing correlation between frankincense and the prayers of the saints, as explicitly stated in Revelation 5:8: “…bowls full of incense—which are the prayers of the kedoshim.” This fascinating connection continues to unfold in P28 which sheds light on the significance of the priesthood’s instructions to burn incense on a regular basis, further emphasizing the integral role of incense in spiritual rituals.

P28 – To burn a spice offering twice [each] day, as Exodus 30:7 states: “And Aaron shall burn incense upon it….[1]“

The correlation between spices and prayers has already been established in the prior post. The relationship between incense and the prayers of the saints is unquestionable, as evident in key passages such as Revelation 5:8 and 8:3-4. However, it is worth noting that this symbolic theme of incense representing prayers is not confined solely to the book of Revelation. It can be traced back to earlier scriptural references, demonstrating its presence and significance throughout various parts of Scripture.

Psalm 141:2 (TLV)
² May my prayer be set before You like incense. May the lifting up of my hands be like the evening sacrifice.

Now that we have established the direct association between the prayers of the saints and the burning of incense, let us explore a different dimension: the significance of the ‘twice daily’ aspect highlighted in P28. While it is essential to pray consistently, there seems to be a particular emphasis on the call to prayer at appointed times, twice daily. Interestingly, as we examine the Gospels, we find a tangible demonstration of this practice through the example of our Master. By engaging in His own “twice daily burning of incense”, He provides a powerful illustration for us, His disciples and imitators, on how we should approach our daily routine, incorporating dedicated moments of prayer.

Expanding on this perspective, it becomes apparent that giving priority to morning prayer is both appropriate and significant. It is crucial to make prayer the first thing we engage in upon awakening, even before the sun rises. This practice finds its roots in the demonstration given by Jesus, who consistently rose early to find moments of solitude for prayer. His unwavering commitment to this practice should serve as a powerful reminder for us to emulate His example, ensuring that prayer becomes an integral part of our daily routine. By doing so, we elevate prayer to a position of intentional focus rather than leaving it to chance or emergent needs.

Mark 1:35 (TLV)
³⁵ Very early, while it was still night, Yeshua got up, left, and went away to a place in the wilderness; and there He was praying.

Luke 5:16 (TLV)
¹⁶ Yet He would often slip away into the wilderness and pray.

Engaging in morning prayer holds a significant place in the life of faith. This importance becomes evident when considering P28, where the sages took particular notice of the doubled language used for offering the incense in the morning. It is noteworthy that numerous resources discussing this passage emphasize and draw attention to the repetition of ‘in the morning, in the morning.’ All of these sources are in agreement that this collective emphasis serves to underscore the profound significance attributed to the morning practice of prayer.

Rebbi Simeon ben Laqish said, it is a biblical command: in the morning, in the morning, when he cleans the lights he shall burn the incense[2]

When examining the instructions for the operation of the Temple, a common question arises among multiple resources: ‘How do we determine which act takes precedence?’ Interestingly, the consensus reached by these sources consistently affirms that the altar of incense should be given priority. This unanimous conclusion highlights the significance attributed to the altar of incense within the sacred context of the Temple.

Let that of which it is written “in the morning, in the morning” take precedence to that of which only one “in the morning” is written.[3]

Through these numerous examples, of which I have presented just one among many, it becomes clear that prayer should hold the utmost importance in the daily life of a disciple. Before embarking on the day-to-day service of the Kingdom, it is essential to begin the day with a devoted time of communion with God. This intimate time of connection prepares and equips us for the subsequent ‘Temple service,’ where we transition from prayer to actively engaging in our daily labors to build God’s Temple and advance His Kingdom.

This understanding sheds light on why we observe Yeshua rising before the dawn, setting apart that sacred time with His Father and nurturing His soul through intimate exchange. It is within this relational interaction with the Father that His spirit is invigorated and prepared for the tasks ahead

Evening Prayers

After the offering of incense, the daily Temple service commences with the presentation of the first sacrifice. Throughout the day, individuals bring forth their own offerings, and the Temple service unfolds until its culmination with the addition of the closing daily burnt offering upon the altar, marking the conclusion of the services. Additionally, in accordance with the instructions in P28, the priests faithfully perform the second daily round of incense at the same designated time of day, as it is written:

Exodus 30:8 (TLV)
⁸ Also when Aaron keeps the lamps lit at dusk he must burn it. There must be incense continually before Adonai, throughout your generations.

Jesus indeed exemplifies the same characteristics and pattern in His daily ministry. A notable example can be found in the story of His miraculous feeding of the 5,000. Towards the end of the day, when the hour was already late as mentioned in Mark 6:35, Yeshua completed His service to the crowds, fulfilling His ministry for the day. Subsequently, He dismissed the people, and upon leaving the crowds, He sought a solitary place to engage in His own version of offering the “daily incense” through prayer.

Mark 6:46 (TLV)
⁴⁶ After leaving them, He went up on the hillside to pray.

The Apostles Continued Testimony

Our Master, Yeshua, serves as a powerful example by starting His day in prayer and concluding His days with prayer. His consistent practice provides a practical model for each of us to personally implement the command to daily offer incense in the morning and evening.

This pattern of prioritizing prayer is not only evident in the life of Yeshua but can also be observed in various passages throughout the Apostolic Writings. Even before the Gentile world fully embraced the message of the Kingdom, “Repent, for the Kingdom of Heaven is at hand,” we encounter the story of Cornelius, who was already actively participating in the appointed hours of prayer.

Acts 10:30 (TLV)
³⁰ Cornelius declared, “Four days ago at this hour, I was praying minchah in my house. Suddenly, a man stood in front of me in shining clothes.

In another compelling demonstration found in the Book of Acts, we witness the Apostles and the early fellowship of believers wholeheartedly devoting themselves to “the prayers.” This reference to “the prayers” carries cultural significance, indicating their active engagement in the appointed times of prayer, including liturgical communal prayers. Through their participation in these communal prayer gatherings, they actively partook in the spiritual offering of incense, symbolizing their collective worship and devotion.

Acts 2:42 (ESV)
⁴² And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.

I fully understand that the literal meaning and understanding of P28 does not pertain to our present circumstances. We are not physically present in the Temple, offering incense on the Altar of Incense on a daily basis. It is important to acknowledge the literal interpretation and recognize its significance when the Temple is in operation. However, in our current context, the application of P28 seems to align with our daily prayer practices. Unfortunately, I have observed that many believers, including myself, often fall short in dedicating the appropriate measure of time to prayer, failing to fully emulate our Master’s example.

 As we strive to grow in our resemblance to Yeshua, it is worth considering the daily goal of offering Him the twice-daily incense offering in our prayer life. While we may not hold the role of priests officiating in the physical Temple, we can spiritually participate in its service through our committed and intentional prayers. Let us make a conscious commitment to engage in prayer twice daily, following the pattern set by Jesus and His Apostles. By doing so, we align ourselves with their practice and deepen our spiritual connection with our Heavenly Father—on His terms and according to His teachings.

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When faced with a new commandment in my study, I approach it by first reading its original formulation in the Mishneh Torah. Then, I take a moment to sit with the statement, pondering its meaning and contemplating where I might find its specific embodiment within my own memory. Only after this reflective pause do I embark on the journey of searching Scripture and consulting cultural documents in search of its location. What unfolds during this process never ceases to amaze me, often leading to exhilarating ‘aha!’ moments.

In the case of the 27th positive commandment, as enumerated by Maimonides, I initially had a potential path in mind for finding this commandment in the New Testament. Little did I anticipate the unexpected twists and turns that awaited me within the pages of Scripture. As you’ll soon discover, this commandment is not confined to a single reference; rather, it weaves itself intricately throughout the entirety of the New Testament.

P27 – To arrange bread and frankincense before God [in the Temple] on every Sabbath, as Exodus 25:30 states: “And you shall place the showbread on the table.[1]“

While exploring these commandments, I’ve come to realize that a literal understanding of this particular command isn’t readily apparent in the writings of the Apostles. However, that doesn’t diminish its significance in any way. Naturally, there exists a literal expectation for this command, especially when the Temple stands, and the priesthood carries out their designated tasks as instructed. It is crucial to acknowledge and never underestimate the importance of literal obedience to God’s instructions. He has a purpose in our adherence to the literal level, and disregarding or diminishing it can lead us down a path of replacement theology and supersessionism, issues that already burden the Body of Messiah.

But how do we incorporate these seemingly random commands into our daily lives as disciples? How can we apply them within the context of our “normal” lives? These questions are crucial for us to explore.

Upon encountering this commandment, my mind instinctively turned to ‘the Bread of Life,’ which represents Yeshua, the Word made flesh. Additionally, the mention of frankincense evoked thoughts of the Temple’s incense. However, I felt that my initial understanding was incomplete, as there seemed to be more depth to be explored. Fortunately, the Jewish commentaries provided a wealth of insight on this subject, expanding upon the concept and shedding light on its intricacies.

It is from the roots of this commandment that God, blessed be He, commanded us the constant commandment of the bread, on account that through it a man lives; and as a result, [the commandment] is needed by him for blessing to always be found in [his bread][2].

In Jewish thought, this command regarding bread is seen as essential for sustaining life. This sentiment resonates with a statement made by Yeshua when He faced temptation from the adversary:

Matthew 4:4 (ESV)
⁴ But he answered, “It is written, “‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’”

We are reminded that our true life and sustenance come from our dependence on God through our Master, Yeshua the Messiah. When we place our complete trust in Him, we find contentment in His provisions. Following His teachings, we experience fulfillment and satisfaction in abundance.

And they said about this very same bread (Megillah 26b) that because it is an accessory of the commandment, and through it the will of God is done, blessing would cling to it more. And [so] each one of the priests who had from it coming to him would be twice as satiated.[3]

The practice of the priests partaking of the bread after it had been consecrated for a week brings to mind a parallel in the New Testament. As we enter the Kingdom, those who are victorious and have the privilege of experiencing the presence of our King will not only be nourished by His physical presence as the Bread of Life, but we will also be fully satisfied with the hidden manna, a divine provision beyond measure.

Revelation 2:17 (ESV)
¹⁷ He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.’

Indeed, the concept of the Bread of Life finds resonance in the heavenly realm, where it is depicted as dwelling in the Temple before the Father. This imagery is reminiscent of the Ark of the Covenant, where the hidden manna was traditionally kept (Hebrews 9:4). The connection between these elements emphasizes the sacred and transcendent nature of the Bread of Life and the hidden manna, symbolizing their divine origins and significance.

He commanded us like this in His desire, blessed be He, that we be blessed from Him, in His great trait of kindness.[4]

The bread of the presence is of no benefit to God. He doesn’t need sustenance and He doesn’t need material items to keep Him company. There is something deeper that springs forth from His grace, kindness, and love that is being communicated to us.

There is a profound significance that surpasses the mere presence of the twelve loaves of bread on a stand for a week. Similarly, the offering of a handful of frankincense alongside the bread holds a deeper meaning. Just as God gains no tangible benefit from the bread, humans do not receive any direct advantage from the frankincense. In the same manner that God graciously sent us the Bread of Life for our benefit, we respond by offering Him our prayers, praises, and worship. In this divine exchange, He alone receives the glory, while we receive His sustaining provision. Our worship becomes an expression of gratitude and reverence, as we acknowledge His rightful place and receive the blessings of His presence.

Revelation 8:3–4 (ESV)
³ And another angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne, ⁴ and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel.

Our worship and prayers are the equivalent to the incense, while the bread is equivalent to the Bread of Life – Yeshua.

John 6:33 (ESV)
³³ For the bread of God is he who comes down from heaven and gives life to the world.”

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A part of this P27 command has been neglected or at least not yet expounded upon. It is the piece where the bread is renewed or replaced every seven days and the existing bread is consumed. Part of the mystery of this command is that it involves regular maintenance within the Temple. It requires that new bread is put in place of the old and the priesthood consumes the bread as part of their sustenance provided by God.

If you are part of the Body of Messiah, you participate in the Kingdom of Priests that Peter speaks about. Additionally, you are referred to as living stones, collectively forming the spiritual Temple of God alongside your fellow believers. Individually, you are like a single stone, but together, you constitute a magnificent dwelling place for God. Considering these profound connections, it comes as no surprise that after the author of Hebrews expounds on the mysteries of Yeshua and His relationship to the Temple and sacrifices, they declare:

Hebrews 10:24–25 (ESV)
²⁴ And let us consider how to stir up one another to love and good works, ²⁵ not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.

From one week to the next, we are called to share God’s teachings, specifically the words of Moses as emphasized in Acts 15:21. Just as the priests in the Temple removed the bread that had been in the presence of God for a week, replacing it with new bread, and partook of the nourishment of His presence, we are likewise encouraged to partake in His presence together week after week. It is through this shared experience that we nourish ourselves in His ways, feasting on the Bread of Life, and offering up our worship, songs, and praises as the incense of our obedience. In doing so, we actively participate in the spiritual journey, growing closer to God and nurturing the collective spiritual Temple we form as the Body of Messiah.

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Blessing others should be the central theme of our lives as disciples of Yeshua. Is it exclusively a characteristic of the disciple? This teaching is not limited to the ‘New Testament’ but finds its roots in the Torah. Maimonides enumerates the Priestly Blessing as the next positive command of the Torah.

P26 – For the priests to bless the Jews, as Numbers 6:23 states: “In this manner, you shall bless the children of Israel.”^[1]

This command makes a very literal appearance in the Gospels as the very last thing that Jesus did before ascending to the right hand of the Father.

Luke 24:50–51 (ESV)
And he led them out as far as Bethany, and lifting up his hands he blessed them. 51 While he blessed them, he parted from them and was carried up into heaven.

We know this is the same blessing because of the way He did it. Jesus performed the blessing in a manner that was distinctly Jewish and Priestly. Consulting a Targum provides valuable insights into this practice, as Aramaic Targums often elucidate Scripture by incorporating cultural understanding. Targum Jonathan, for instance, sheds light on Numbers 6:23, stating:  “Speak with Aharon and his sons, saying: Thus shall you bless the children of Israel, while spreading forth the hands from the high place; in this tongue.^[2]

With the mental picture of Yeshua raising His hands while blessing them, any Jewish person raised in the synagogue would immediately recognize the resemblance to the Priestly Blessing in this Gospel testimony. Personally, this blessing wasn’t familiar to me due to my upbringing, which did not involve synagogue attendance or teachings on this subject. Until just a few years ago, I would read this passage from Luke without grasping its Jewish context. However, now its significance is clear as day.

So there you have it! I discovered in the New Testament where Jesus demonstrates this command. However, my curiosity didn’t stop there; I wanted to explore how this command applies to the disciples. As I delved deeper, I realized that we, as disciples, are indeed commanded to bless frequently in the Apostolic Writings. The instruction to bless can be found not only in the Gospels but also in multiple instances throughout the Epistles. Yet, my question remained: Is it the same concept, though?

Jesus says to us:

Luke 6:28 (ESV)
bless those who curse you, pray for those who abuse you.

The command to ‘bless’ in the above passage is an imperative to bless those who curse you. In the society we live in, we encounter fellow broken individuals who often offend, hurt, scorn, and curse us, whether intentionally or unintentionally. Human interactions are rife with imperfections. While this command from our Master is primarily understood to apply to our enemies, the concept of blessing can extend beyond that. In fact, the Epistles further develop this idea of blessing one’s enemies in multiple instances.

1 Peter 3:9 (TLV)
Do not repay evil for evil or insult for insult, but give a blessing instead—it is for this reason you were called, so that you might inherit a blessing.

Romans 12:14 (TLV)
Bless those who persecute you—bless and do not curse.

I find myself constantly pondering the question: ‘Is this command the same as the P26 command?’ While I am confident that the command is evident in Yeshua’s blessing during the ascension, I am not as certain whether these other verses are direct allusions to the same command. However, I have developed a logical path that suggests their connection.

1 Peter 2:9 speaks of the Body being referred to as a ‘Royal Priesthood.’ Considering this, it becomes significant that our High Priest of the Heavenly Temple blessed this priesthood at His ascension. As the blessing was bestowed upon the disciples, it now becomes their responsibility as priests to carry forth and perpetuate this blessing among the nations.

We can gain further insights into this by examining various Jewish sources.

“We learn from here that the blessing upon Israel comes through the priests, but we have not learned from where comes the blessings upon the priests themselves? Since the verse says (Ib.) And I will bless them, it should be understood that the priests will bless Israel and the Holy One, praised be He! Will bless the priests.^[3]”

“The Holy One, blessed be He, declared: Previously I blessed My creatures, as it is said: And God blessed Noah (Gen. 9:1), and the Lord blessed Abraham in all things (ibid. 24:1); and God blessed Isaac, his son (ibid. 25:11), And God appeared unto Jacob again when he came from Padan-aram and blessed him (ibid. 35:9). Henceforth, however, the priests and the righteous ones shall bless you.^[4]”

Our High Priest blessed His Disciples, inducting them into the Royal Priesthood. They were then sent out as sheep among wolves, with a constant reminder from the Apostolic Writings to bless and not curse. Our purpose in the world is to bring about restoration through the blessing of God and the perpetuation of His message: “Repent, for the Kingdom of Heaven is at hand.”

Should we be pronouncing the Aaronic Priestly Blessing everywhere we go? While it may not necessarily be a bad thing, it may not be the primary focus for the every disciple. However, should we take this command to heart and spread blessings in general through verbal blessings and physical actions wherever we go? Without a doubt – yes!

Proverbs 11:25 (ESV)
Whoever brings blessing will be enriched, and one who waters will himself be watered.

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Jesus’ mission wasn’t to teach us how to carry out the instructions of the Temple, which were already well-established and understood by the Jewish people. Rather, part of his purpose was to guide us in applying these teachings to our everyday lives and our work for the Kingdom. An excellent example of that concept is the 25th positive commandment of Scripture as enumerated by Maimonides.

P25 – To prepare the candles of the Sanctuary, as Exodus 27:21 states: “Aaron and his sons shall prepare it.”[1]

Yeshua has many famous teachings, making it challenging to identify just one as his most renowned. However, one teaching that stands out is when he encouraged his followers to let their light shine before others, as recounted in the Sermon on the Mount. This teaching, found in Matthew 5:16, encourages us to live our lives in a way that reflects God’s love and goodness, inspiring others to give glory to our Father in heaven.

“Matthew 5:16 (ESV)
In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

When Yeshua commanded his followers to let their light shine before others, he was issuing an imperative to tend to the light within us so that it shines brightly in the world. This light is made up of our good works, and it is through them that we can inspire others to give glory to God. Yeshua emphasized the importance of continually tending to this light, knowing that it can easily be dimmed or snuffed out. He then went on to explain that his mission was to fill up the teachings of God, urging his disciples to strive to live by the fullness of the Father’s heart rather than relaxing their efforts or settling for less.

Jesus used the rest of His sermon to instruct His student to show them how to prepare themselves in order to shine brightly before men. He didn’t set the bar low either. He set it above the most holy and righteous people on the planet. He restrained us from even thinking He relaxed the law of His Father, and insisted that our actions exceed the standards of even the righteous.

Matthew 5:18 (TLV)
Amen, I tell you, until heaven and earth pass away, not the smallest letter or serif shall ever pass away from the Torah until all things come to pass.

Matthew 5:20 (TLV)
For I tell you that unless your righteousness exceeds that of the Pharisees and Torah scholars, you shall never enter the kingdom of heaven!

In Judaism, when an observant Jew says ‘I’ve done a good work,’ they are testifying that they have purposely carried out one of God’s commandments, as outlined in the 613 mitzvot. When Jesus spoke of ‘your good works,’ he would have been referring to actions that fell within the guidelines of God’s Torah. Understanding what constitutes ‘good’ within the framework of the commandments is an important part of our spiritual education. Our good works are not simply actions that we manifest ourselves; they are actions that align with God’s will as defined by the 5 books of Moses. As we strive to follow God’s commandments, we grow in our understanding of what it means to live a righteous and holy life.

When discussing the commandment to light the candles, the Sefer HaChinukh draws on the cultural idea of ‘I’ve done a mitzva!’ to remind us that our souls are refined by our good deeds.

And the whole matter of its aggrandizement is in order that fear and humility enter a man’s heart when he sees it. And we have already said (Sefer HaMitzvot 16) that the soul is refined by good action.[2]

Yeshua often spoke of the idea of light and works in various ways, linking them together as a way to understand the spiritual state of one’s soul. In his Sermon on the Mount, he warned that the light in us may not always be the light of Heaven, but could instead be the light of darkness. In Matthew 6:23, he states that if our eye is bad, our body will be full of darkness. Luke echoes a similar teaching in Luke 11:35, urging us to watch out that the light in us is not darkness. Paul also emphasizes the importance of separating ourselves from darkness in 2 Corinthians 6:14, stating that there can be no partnership between righteousness and lawlessness, or between light and darkness. The lamp of God is the instruction of His Word, as seen in Psalm 119:105 where David proclaims that God’s word is a lamp to his feet and a light to his path. Yeshua made it clear that our works are the light, and it is up to us to ensure that our light shines brightly for Him, rather than for darkness. Your works matter.

When Yeshua commanded us to let our lights shine, He wasn’t introducing a new idea, but rather leveraging a deep understanding of His people and perpetuating it to His students. The Torah teaches us that our actions carry consequences on the spiritual plane of existence and stokes the light within us – good or bad. Yeshua emphasized that our light shines through our work and that we are the candles of God, and we are called on to let His light shine through us for the world to see.

As the Torah says “the candle of G-d is the soul of man.” Therefore, he commanded Aaron to kindle the lights of the menorah, thus protecting the Jewish souls all night to remain holy.[3]

Shining the light of our Master is crucial to discipleship. If we fail to let our light shine, we cannot truly claim to be disciples of Christ.

Revelation 2:5 (ESV)
Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.

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I’m enjoying exploring these recent priestly commands of Torah in this journey to discover the 613 commandments in the New Testament. It really begins to show how the Apostles extended the plain meaning of the text into the sphere of the disciples of Jesus. This continues to prove true with the 24^th positive commandment of Scripture as counted by Maimonides.

P24 – For a priest to sanctify his hands and feet at the time of service [in the Temple], as Exodus 30:19 states: “And Aaron and his sons will wash….”[1]

I was stuck on this one – again. I was doing my research, but I wasn’t finding anything that included the washing of the hands and then, I asked my brilliant wife. The command naturally elicits the imagery of our High Priest washing the feet of His disciples. It doesn’t include Him washing the hands though. Earlene was kind enough to remind me of Peter’s words:

John 13:9 (TLV)
⁹ Simon Peter said to Him, “Master, then not only my feet, but also my hands and my head!”

Yeshua explained to Peter that those who had already bathed did not need to wash again, indicating that it was only his feet that required washing. Earlene’s reminder proved to be an insightful trigger that helped me connect the pieces together. As a result, I can now see how this command is referenced in the Apostolic Writings, as John alludes to it in a story he shares.

As I continue to discover these things in the New Testament, I feel it’s important to remind myself and any readers following along that there’s a literal understanding and requirement to be carried out by this command. When the Temple is eventually rebuilt on Mount Moriah in Jerusalem, the Aaronic Priesthood will need to follow this commandment by bathing their hands and feet before participating in the Temple services. It’s crucial to acknowledge and respect this literal understanding, and not to minimize or ignore its significance.

Although there’s a literal understanding of this commandment, it’s also important to recognize that the heart of Scripture often goes beyond a surface reading. Yeshua’s ministry offered something to the world that brought a new revelation to His instructions. He often referred to the Torah in His teachings and practices that He passed on to His disciples. It’s clear that P24 is no exception.

I see two possible ways to meet the requirements of P24, either separately or together. The first way is through the immersion of John, in which all of Yeshua’s disciples participated (Acts 1:21-22). It’s possible that this was the “bath” that Yeshua referred to:

John 13:10 (TLV)
¹⁰ Yeshua said to him, “He who has bathed has no need to wash, except the feet; he is completely clean. And you all are clean, though not every one.”

After their immersion, all of Yeshua’s disciples were considered clean. However, they still needed to have their feet washed. In Jewish interpretation, as well as in the literal reading of the commandment, it’s clear that the washing was required for both hands and feet. This is where the second opportunity comes into play.

In the midst of the Passover Seder, Jesus got up to wash the Disciples feet as related by John:

John 13:4 (TLV)
⁴ So He gets up from the meal and lays aside His outer garment; and taking a towel, He wrapped it around His waist.

I’m not certain when all the traditions of a Passover Seder were established, but I have a thought about it. My suspicion is that Yeshua may have risen from His place after the Urchatz[2]  hand washing, but before the Rachatz[3] hand washing, given the passing of the Matza to Judas several verses later. If my hypothesis is correct, then the hand washing would have already been performed. Yeshua could have then proceeded to perform the foot washing that was required by the commandment.

It’s worth noting that I’m using this text as a prophetic allusion or midrash on the literal commandment. Allow me to elaborate on my case to help you understand how I arrived at this conclusion. Earlene’s reminder of Peter’s words is relevant to my argument.

Although there are many references to things that the Disciples did not yet understand, I suspect that Peter may have comprehended the prophetic actions taking place during this event that Yeshua was performing. As per God’s instructions in Exodus 19:6, His people are meant to be a Kingdom of Priests. Peter took offense at the High Priest washing the feet of the common priests, which led him to ask, “Will you wash my feet?” When Yeshua explained that without this act, Peter would have no part with Him, Peter then requested the inclusion of his hands and head.

If Peter was looking toward the “Kingdom of Priests” understanding, it would be reasonable to assume that he would consider the broader cultural context of the commandments, especially after traveling with our High Priests for three years. A reference in the Sefer HaChinukh provides some insight into why Peter included his head.

And that the commandment is ideally to wash the face, the hands and the feet in the morning; that it is a commandment to sanctify with the water of the basin[4]

To me, this reference from the Sefer HaChinukh helps to explain Peter’s request to Yeshua: “If you’re sanctifying my feet, then please do the same for my hands and head.”

In addition to this, the disciples were dining with their King. In the cultural context of the time, it was customary for a servant in the presence of a king to wash their hands. This cultural understanding may also have contributed to Peter’s reaction:

Aaron and his sons are to wash their hands and their feet with the water from this basin.” This was a standard procedure, observed by people who ventured into the presence of their king’s table in order to perform valet services there.[5]

The story continues if you desire to do the research. Many Jewish sources allude heavily to these same ideas and they include that the laver that dispensed the cleansing had twelve faucets which certainly made me think of the twelve disciples that Jesus sent out into the nations to spread the news of the Kingdom. Twelve proverbial faucets to dispense the Water of Life.

Leviticus 8:6 (ESV)
⁶ And Moses brought Aaron and his sons and washed them with water.

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