Pesukim פסוקים are the "verses" of Scripture divided into Parashaot (Portions) read in the synagogue each week. On Monday's & Thursdays there are 3 divisions of the week's Parasha read and on Shabbat all 6 are read including a Maftir (added), which makes up the final Pesukim (verses) of the Parasha totaling (7) Aliyot each week. Rabbi Eric will give a short d'rash on each of the daily Pesukim that make up the week's Parasha for a good daily dose of Torah. For more explanation on how the Torah is read and divided daily and weekly in the Synagogue see the following links:
The Daily Pesuk for Friday, June 15th, 2018 / 2, Tamuz 5778 (2nd Day ROSH CHODESH)
Numbers 17:25-18:20 (24 p'sukim)
Numbers 17:25-18:20 Complete Jewish Bible (CJB)
(vi) 25 (10) Adonai said to Moshe, “Return Aharon’s staff to its place in front of the testimony. It is to be kept there as a sign to the rebels, so that they will stop grumbling against me and thus not die.” 26 (11) Moshe did this; he did as Adonai had ordered him.
27 (12) But the people of Isra’el said to Moshe, “Oh no! We’re dead men! Lost! We’re all lost! 28 (13) Whenever anyone approaches the tabernacle of Adonai, he dies! Will we all perish?”
18 Adonai said to Aharon, “You, your sons and your father’s family line will be responsible for anything that goes wrong in the sanctuary. You and your sons with you will be responsible for anything wrong in your service as cohanim. 2 But you are to bring your kinsmen, the tribe of Levi, along with yourselves, to work together with you and help you — you and your sons with you — when you are there before the tent of meeting. 3 They are to be at your disposal and perform all kinds of tasks related to the tent; only they are not to come near the holy furnishings or the altar, so that neither they nor you will die. 4 They will work together with you in your duties related to the tent of meeting, whatever the service in the tent may be; but an unauthorized person is not to come near you. 5 You will take charge of all the holy things and the altar, so that there will no longer be anger against the people of Isra’el. 6 I myself have taken your kinsmen the L’vi’im from among the people of Isra’el; they have been given as a gift to Adonai for you, so that you can perform the service in the tent of meeting. 7 You and your sons with you will exercise your prerogatives and duties as cohanim in regard to everything having to do with the altar and within the curtain. I entrust the service required of cohanim to you; the unauthorized person who tries to perform it is to be put to death.”
8 Adonai said to Aharon, “I myself have put you in charge of the contributions given to me. Everything consecrated by the people of Isra’el I have given and set aside for you and your sons; this is a perpetual law. 9 Here is what is to be yours of the especially holy things taken from the fire: every offering they make — that is, every grain offering, sin offering and guilt offering of theirs that they turn over to me — will be especially holy for you and your sons. 10 You are to eat it in an especially holy place; every male may eat it; it will be set apart for you.
11 “Also yours is the contribution the people of Isra’el give in the form of wave offerings. I have given these to you, your sons and your daughters with you; this is a perpetual law. Everyone in your family who is clean may eat it. 12 All the best of the olive oil, wine and grain, the first portion of what they give to Adonai, I have given to you. 13 The first produce to turn ripe of all that is in their land, which they bring to Adonai, is to be yours; every clean person in your family may eat it.
14 “Everything in Isra’el which has been consecrated unconditionally is to be yours.
15 “Everything that comes first out of the womb, of all living things which they offer to Adonai, whether human or animal, will be yours. However, the firstborn of a human being you must redeem, and the firstborn of an unclean beast you are to redeem. 16 The sum to be paid for redeeming anyone a month old or over is to be five shekels of silver [two ounces], as you value it, using the sanctuary shekel (this is the same as twenty gerahs). 17 But the firstborn of an ox, sheep or goat you are not to redeem; they are holy — you are to splash their blood against the altar and make their fat go up in smoke as an offering made by fire, as a fragrant aroma for Adonai. 18 Their meat will be yours, like the breast that is waved and the right thigh — they will be yours. 19 All the contributions of holy things which the people of Isra’el offer to Adonai I have given to you, your sons and your daughters with you; this is a perpetual law, an eternal covenant of salt before Adonai for you and your descendants with you.”
20 Adonai said to Aharon, “You are not to have any inheritance or portion in their land; I am your portion and inheritance among the people of Isra’el.
25 וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה הָשֵׁ֞ב אֶת־מַטֵּ֤ה אַהֲרֹן֙ לִפְנֵ֣י הָעֵד֔וּת לְמִשְׁמֶ֥רֶת לְא֖וֹת לִבְנֵי־מֶ֑רִי וּתְכַ֧ל תְּלוּנֹּתָ֛ם מֵעָלַ֖י וְלֹ֥א יָמֻֽתוּ׃
26 וַיַּ֖עַשׂ מֹשֶׁ֑ה כַּאֲשֶׁ֨ר צִוָּ֧ה יְהוָ֛ה אֹת֖וֹ כֵּ֥ן עָשָֽׂה׃ ס
27 וַיֹּֽאמְרוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־מֹשֶׁ֖ה לֵאמֹ֑ר הֵ֥ן גָּוַ֛עְנוּ אָבַ֖דְנוּ כֻּלָּ֥נוּ אָבָֽדְנוּ׃
28 כֹּ֣ל הַקָּרֵ֧ב׀ הַקָּרֵ֛ב אֶל־מִשְׁכַּ֥ן יְהוָ֖ה יָמ֑וּת הַאִ֥ם תַּ֖מְנוּ לִגְוֺֽעַ׃ ס
18 וַיֹּ֤אמֶר יְהוָה֙ אֶֽל־אַהֲרֹ֔ן אַתָּ֗ה וּבָנֶ֤יךָ וּבֵית־אָבִ֙יךָ֙ אִתָּ֔ךְ תִּשְׂא֖וּ אֶת־עֲוֺ֣ן הַמִּקְדָּ֑שׁ וְאַתָּה֙ וּבָנֶ֣יךָ אִתָּ֔ךְ תִּשְׂא֖וּ אֶת־עֲוֺ֥ן כְּהֻנַּתְכֶֽם׃
2 וְגַ֣ם אֶת־אַחֶיךָ֩ מַטֵּ֨ה לֵוִ֜י שֵׁ֤בֶט אָבִ֙יךָ֙ הַקְרֵ֣ב אִתָּ֔ךְ וְיִלָּו֥וּ עָלֶ֖יךָ וִֽישָׁרְת֑וּךָ וְאַתָּה֙ וּבָנֶ֣יךָ אִתָּ֔ךְ לִפְנֵ֖י אֹ֥הֶל הָעֵדֻֽת׃
3 וְשָֽׁמְרוּ֙ מִֽשְׁמַרְתְּךָ֔ וּמִשְׁמֶ֖רֶת כָּל־הָאֹ֑הֶל אַךְ֩ אֶל־כְּלֵ֨י הַקֹּ֤דֶשׁ וְאֶל־הַמִּזְבֵּ֙חַ֙ לֹ֣א יִקְרָ֔בוּ וְלֹֽא־יָמֻ֥תוּ גַם־הֵ֖ם גַּם־אַתֶּֽם׃
4 וְנִלְו֣וּ עָלֶ֔יךָ וְשָֽׁמְר֗וּ אֶת־מִשְׁמֶ֙רֶת֙ אֹ֣הֶל מוֹעֵ֔ד לְכֹ֖ל עֲבֹדַ֣ת הָאֹ֑הֶל וְזָ֖ר לֹא־יִקְרַ֥ב אֲלֵיכֶֽם׃
5 וּשְׁמַרְתֶּ֗ם אֵ֚ת מִשְׁמֶ֣רֶת הַקֹּ֔דֶשׁ וְאֵ֖ת מִשְׁמֶ֣רֶת הַמִּזְבֵּ֑חַ וְלֹֽא־יִהְיֶ֥ה ע֛וֹד קֶ֖צֶף עַל־בְּנֵ֥י יִשְׂרָאֵֽל׃
6 וַאֲנִ֗י הִנֵּ֤ה לָקַ֙חְתִּי֙ אֶת־אֲחֵיכֶ֣ם הַלְוִיִּ֔ם מִתּ֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל לָכֶ֞ם מַתָּנָ֤ה נְתֻנִים֙ לַֽיהוָ֔ה לַעֲבֹ֕ד אֶת־עֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד׃
7 וְאַתָּ֣ה וּבָנֶ֣יךָ אִ֠תְּךָ תִּשְׁמְר֨וּ אֶת־כְּהֻנַּתְכֶ֜ם לְכָל־דְּבַ֧ר הַמִּזְבֵּ֛חַ וּלְמִבֵּ֥ית לַפָּרֹ֖כֶת וַעֲבַדְתֶּ֑ם עֲבֹדַ֣ת מַתָּנָ֗ה אֶתֵּן֙ אֶת־כְּהֻנַּתְכֶ֔ם וְהַזָּ֥ר הַקָּרֵ֖ב יוּמָֽת׃ ס
8 וַיְדַבֵּ֣ר יְהוָה֮ אֶֽל־אַהֲרֹן֒ וַאֲנִי֙ הִנֵּ֣ה נָתַ֣תִּֽי לְךָ֔ אֶת־מִשְׁמֶ֖רֶת תְּרוּמֹתָ֑י לְכָל־קָדְשֵׁ֣י בְנֵֽי־יִ֠שְׂרָאֵל לְךָ֨ נְתַתִּ֧ים לְמָשְׁחָ֛ה וּלְבָנֶ֖יךָ לְחָק־עוֹלָֽם׃
9 זֶֽה־יִהְיֶ֥ה לְךָ֛ מִקֹּ֥דֶשׁ הַקֳּדָשִׁ֖ים מִן־הָאֵ֑שׁ כָּל־קָ֠רְבָּנָם לְֽכָל־מִנְחָתָ֞ם וּלְכָל־חַטָּאתָ֗ם וּלְכָל־אֲשָׁמָם֙ אֲשֶׁ֣ר יָשִׁ֣יבוּ לִ֔י קֹ֣דֶשׁ קָֽדָשִׁ֥ים לְךָ֛ ה֖וּא וּלְבָנֶֽיךָ׃
10 בְּקֹ֥דֶשׁ הַקֳּדָשִׁ֖ים תֹּאכֲלֶ֑נּוּ כָּל־זָכָר֙ יֹאכַ֣ל אֹת֔וֹ קֹ֖דֶשׁ יִֽהְיֶה־לָּֽךְ׃
11 וְזֶה־לְּךָ֞ תְּרוּמַ֣ת מַתָּנָ֗ם לְכָל־תְּנוּפֹת֮ בְּנֵ֣י יִשְׂרָאֵל֒ לְךָ֣ נְתַתִּ֗ים וּלְבָנֶ֧יךָ וְלִבְנֹתֶ֛יךָ אִתְּךָ֖ לְחָק־עוֹלָ֑ם כָּל־טָה֥וֹר בְּבֵיתְךָ֖ יֹאכַ֥ל אֹתֽוֹ׃
12 כֹּ֚ל חֵ֣לֶב יִצְהָ֔ר וְכָל־חֵ֖לֶב תִּיר֣וֹשׁ וְדָגָ֑ן רֵאשִׁיתָ֛ם אֲשֶׁר־יִתְּנ֥וּ לַֽיהוָ֖ה לְךָ֥ נְתַתִּֽים׃
13 בִּכּוּרֵ֞י כָּל־אֲשֶׁ֧ר בְּאַרְצָ֛ם אֲשֶׁר־יָבִ֥יאוּ לַיהוָ֖ה לְךָ֣ יִהְיֶ֑ה כָּל־טָה֥וֹר בְּבֵיתְךָ֖ יֹאכֲלֶֽנּוּ׃
14 כָּל־חֵ֥רֶם בְּיִשְׂרָאֵ֖ל לְךָ֥ יִהְיֶֽה׃
15 כָּל־פֶּ֣טֶר רֶ֠חֶם לְֽכָל־בָּשָׂ֞ר אֲשֶׁר־יַקְרִ֧יבוּ לַֽיהוָ֛ה בָּאָדָ֥ם וּבַבְּהֵמָ֖ה יִֽהְיֶה־לָּ֑ךְ אַ֣ךְ׀ פָּדֹ֣ה תִפְדֶּ֗ה אֵ֚ת בְּכ֣וֹר הָֽאָדָ֔ם וְאֵ֛ת בְּכֽוֹר־הַבְּהֵמָ֥ה הַטְּמֵאָ֖ה תִּפְדֶּֽה׃
16 וּפְדוּיָו֙ מִבֶּן־חֹ֣דֶשׁ תִּפְדֶּ֔ה בְּעֶ֨רְכְּךָ֔ כֶּ֛סֶף חֲמֵ֥שֶׁת שְׁקָלִ֖ים בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֥ים גֵּרָ֖ה הֽוּא׃
17 אַ֣ךְ בְּֽכוֹר־שׁ֡וֹר אֽוֹ־בְכ֨וֹר כֶּ֜שֶׂב אֽוֹ־בְכ֥וֹר עֵ֛ז לֹ֥א תִפְדֶּ֖ה קֹ֣דֶשׁ הֵ֑ם אֶת־דָּמָ֞ם תִּזְרֹ֤ק עַל־הַמִּזְבֵּ֙חַ֙ וְאֶת־חֶלְבָּ֣ם תַּקְטִ֔יר אִשֶּׁ֛ה לְרֵ֥יחַ נִיחֹ֖חַ לַֽיהוָֽה׃
18 וּבְשָׂרָ֖ם יִהְיֶה־לָּ֑ךְ כַּחֲזֵ֧ה הַתְּנוּפָ֛ה וּכְשׁ֥וֹק הַיָּמִ֖ין לְךָ֥ יִהְיֶֽה׃
19 כֹּ֣ל׀ תְּרוּמֹ֣ת הַקֳּדָשִׁ֗ים אֲשֶׁ֨ר יָרִ֥ימוּ בְנֵֽי־יִשְׂרָאֵל֮ לַֽיהוָה֒ נָתַ֣תִּֽי לְךָ֗ וּלְבָנֶ֧יךָ וְלִבְנֹתֶ֛יךָ אִתְּךָ֖ לְחָק־עוֹלָ֑ם בְּרִית֩ מֶ֨לַח עוֹלָ֥ם הִוא֙ לִפְנֵ֣י יְהוָ֔ה לְךָ֖ וּלְזַרְעֲךָ֥ אִתָּֽךְ׃
20 וַיֹּ֨אמֶר יְהוָ֜ה אֶֽל־אַהֲרֹ֗ן בְּאַרְצָם֙ לֹ֣א תִנְחָ֔ל וְחֵ֕לֶק לֹא־יִהְיֶ֥ה לְךָ֖ בְּתוֹכָ֑ם אֲנִ֤י חֶלְקְךָ֙ וְנַחֲלָ֣תְךָ֔ בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל׃ ס
We know for certain that the Covenant of Levi was an Eternal Covenant (Num. 25:12-13), also see (Num. 3). The Priestly Order of Malki-tzedek, while different in nature does not in any way nullify or conflict with the promises made by God to the sons of Aaron.
Our pesukim today reiterates the duties and the critical importance of the Levites after the incident with Korah and the proof made to all Israel that God has chosen the Levites forever. But does this exclude the understanding that all believers are to be considered as "Priests" and if not, how do we reconcile this?
The Brit Chadasha states the following pesukim:
Revelation 5:9-10 Tree of Life Version (TLV)
9 And they are singing a new song, saying,
“You are worthy to take the scroll
and to open its seals.
For You were slain,
and by Your blood
You redeemed for God
those from every tribe and tongue
and people and nation.
10 You have made them for our God
a kingdom and kohanim,
and they shall reign upon the earth.”
If people from every tribe and tongue and language are chosen to be priests, does this contradict the covenant with Levi? Furthermore, Shaliach Shimon wrote:
I Peter 2:3-10 4 As you come to Him, a living stone[c] rejected by men but chosen by God and precious, 5 you also, as living stones, are being built up as a spiritual house—a holy priesthood to offer up spiritual sacrifices acceptable to God through Messiah Yeshua. 6 For it says in Scripture,
“Behold, I lay in Zion a stone,
a chosen, precious cornerstone.
Whoever trusts in Him
will never be put to shame.”
7 Now the value is for you who keep trusting; but for those who do not trust,
“The stone which the builders rejected—
this One has become the chief cornerstone,” 8 and
“a stone of stumbling,
and a rock of offense.”
They stumble because they are disobeying the word—to this they were also appointed. 9 But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the praises of the One who called you out of darkness into His marvelous light.
10 Once you were “not a people,”
but now you are “God’s people.”
You were shown “no mercy,”
but now you have been shown “mercy.”
It is certainly clear where the Brit Chadasha stands regarding who is considered qualified to be a "Priest" of God and it is NOT based on bloodline according to the flesh.
So do we have here a contradiction between the Tanakh and the Brit Chadasha?
Here is what Isaiah hanavi had to say:
Isaiah 66:18 “For I know their works and their thoughts. It will come about that I will gather all nations and tongues, and they will come and see My glory. 19 Then I will set up a sign among them, and I will send survivors from them to the nations, to Tarshish, Pul and Lud (who pull the bow), to Tubal and Javan, to distant islands that have not heard My fame or seen My glory. Then they will declare My glory among the nations.
20 “Then they will bring all your kinsmen from all the nations, as an offering to Adonai, on horses and in chariots, and on litters, mules and camels, to My holy mountain Jerusalem,” says Adonai, “just as Bnei-Yisrael bring their grain offering in a clean vessel to the House of Adonai. 21 I will also take some of them as priests and for Levites,” says Adonai.
22 “For just as the new heavens and the new earth, which I will make, will endure before Me”—it is a declaration of Adonai—“so your descendants and your name will endure.”
23 “And it will come to pass,
that from one New Moon to another,
and from one Shabbat to another,
all flesh will come to bow down before Me,”
Apparently, it seems that even Tanakh agrees with this concept. Franz Delitzch says, "It is the diaspora of Israel to which the significant name “my worshipers, the daughters of my dispersed ones,” is there applied. The figure hinted at in minchâtı̄ (my holy offering) is given more elaborately here in the book of Isaiah, viz., “as the children of Israel are accustomed ( fut . as in Isaiah 6:2) to offer the meat-offering” (i.e., that which was to be placed upon the altar as such, viz., wheaten flour, incense, oil, the grains of the first-fruits of wheat, etc.) “in a pure vessel to the house of Jehovah,” not in the house of Jehovah, for the point of comparison is not the presentation in the temple, but the bringing to the temple. The minchah is the diaspora of Israel, and the heathen who have become vessels of honor correspond to the clean vessels...
The latter, having been incorporated into the priestly congregation of Adonai (Isaiah 61:6), are not even excluded from the priestly and Levitical service of the sanctuary. “And I will also add some of them to the priests, to the Levites, saith Adonai.” Hitzig and Knobel suppose mēhem to refer to the Israelites thus brought home. But in this case something would be promised, which needed no promise at all, since the right of the native cohen and Levites to take part in the priesthood and temple service was by no means neutralized by their sojourn in a foreign land. And even if the meaning were that Jehovah would take those who were brought home for priests and Levites, without regard to their Aaronic or priestly descent, or (as Jewish commentators explain it) without regard to the apostasy, of which through weakness they had made themselves guilty among the heathen; this ought to be expressly stated. But as there is nothing said about any such disregard of priestly descent or apostasy, and what is here promised must be something extraordinary, and not self-evident, meehem must refer to the converted heathen, by whom the Israelites had been brought home. Many Jewish commentators even are unable to throw off the impression thus made by the expression mēhem (of them); but they attempt to get rid of the apparent discrepancy between this statement and the Mosaic law, by understanding by the Gentiles those who had been originally Israelites of Levitical and Aaronic descent, and whom Jehovah would single out again. David Friedländer and David Ottensosser interpret it quite correctly thus: “ Mēhem , i.e., of those heathen who bring them home, will He take for priests and Levites, for all will be saints of Jehovah; and therefore He has just compared them to a clean vessel, and the Israelites offered by their hand to a minchâh .”
It's important to always remember that God is never limited by Time or Space or even physical limitations whatsoever. Yochanan ben Zechariah even said:
Matthew 3:9 and do not think that you can say to yourselves, ‘We have Abraham as our father’! For I tell you that from these stones God can raise up children for Abraham.
The entire Bible agrees, the Levites are priests for ever, and God will add to them from among the nations in the Messianic Age.