In the name of God, Master of the universe, Ruler of the earth.

In the Book of Exodus we see the formal organization of the Levitical Priesthood. Thus, in the last chapters of Exodus (28-29) and Leviticus 8 we have the record of the founding of the Aaronic order of Priests. God chose the tribe of Levi as the priestly tribe. However they were to serve and assist the Levities of the Aaronic blood-line who were ordained as Priests. (See Numbers 3 and Exodus 32:26-29 and Numbers 8:16).

Meanwhile, the Book of Leviticus reveals the particular commands toward the Hebrew health needs and problems. Leviticus is closely associated with Exodus and Numbers in historical continuity. But it differs from them in that the purely historical element is subordinate too legal and ritual considerations.

It is also noted that Leviticus holds the laws by which the religious and civil organizations for the early church in Canaan would be regulated. We also note the difference in Leviticus and Deuteronomy. The book of Deuteronomy is a popular exposition of Levitical Law. Thus Leviticus contains technical measures, direction for the Priesthood in the conduct of worship and the regulation of social life.

As the Priesthood was ordained, the Priestly code became evident throughout the post exilic period. As an extensive manual on public health the centralized power of the priesthood it began to define illness and health for the Hebrew nation.

Due to the threat of impurity the chronically ill were restricted access to the temple. (See Leviticus 13-14 and 2 Samuel 5:8). The laws concerning pure foods were noted as a means for good health. However it is noted that motives for these laws may not always be found in good health practices (Daniel 1:15).

The impurity laws as they set, social boundaries could also be used to set certain boundaries and remove the chronically ill from society. Leprosy was noted in a wide variety of people. Here the Priestly code removed a great responsibility for those gravely ill. Thus, healing would come to a future utopia noted in Ezekiel 47:12 and Isaiah 35:5-6 also see Revelation 22:1-2.

Those that were excluded from society because of illness often when removed from sickness they were readmitted to the community. In Leviticus 7:11-36 we see the Thanksgiving or well-being offerings. These offerings usually came after an illness. They may also serve to note that a person had been allowed to re- enter society and not be ostracized.

Meanwhile, who cared for the sick? Various types of folk-healers were evident especially during the early second Temple period. However, midwives may have been the most common people to administer health care needs. (See Exodus 1:15-21).

Is there a precedent for religious leaders, Priests/Ministers/Preachers acting as healers? Do many religious leaders that claim a special relationship with God also claim to have healing power? Is there any reason to believe that God has ordained any efforts to commercialize the Church and His Healing power?

Cont. Part 3: Miracles How They Relate To Healing

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