Now the descendants of Levi who became cohanim have a commandment in the Torah to take a tenth of the income of the people, that is, from their own brothers, despite the fact that they too are descended from Avraham.

Therefore, if it had been possible to reach the goal through the system of cohanim derived from Levi (since in connection with it, the people were given the Torah), what need would there have been for another, different kind of cohen, the one spoken of as to be compared with Malki-Tzedek and not to be compared with Aharon?

For if the system of cohanim is transformed, there must of necessity occur a transformation of Torah.

one who became a cohen not by virtue of a rule in the Torah concerning physical descent, but by virtue of the power of an indestructible life.

(for the Torah did not bring anything to the goal); and, on the other hand, a hope of something better is introduced, through which we are drawing near to God.

For the Torah appoints as cohanim g’dolim men who have weakness; but the text which speaks about the swearing of the oath, a text written later than the Torah, appoints a Son who has been brought to the goal forever.

Now if he were on earth, he wouldn’t be a cohen at all, since there already are cohanim offering the gifts required by the Torah.

But now the work Yeshua has been given to do is far superior to theirs, just as the covenant he mediates is better. For this covenant has been given as Torah on the basis of better promises.

“‘For this is the covenant which I will make with the house of Isra’el after those days,’ says Adonai: ‘I will put my Torah in their minds and write it on their hearts; I will be their God, and they will be my people.

After Moshe had proclaimed every command of the Torah to all the people, he took the blood of the calves with some water and used scarlet wool and hyssop to sprinkle both the scroll itself and all the people;

In fact, according to the Torah, almost everything is purified with blood; indeed, without the shedding of blood there is no forgiveness of sins.

For the Torah has in it a shadow of the good things to come, but not the actual manifestation of the originals. Therefore, it can never, by means of the same sacrifices repeated endlessly year after year, bring to the goal those who approach the Holy Place to offer them.

In saying first, “You neither willed nor were pleased with animal sacrifices, meal offerings, burnt offerings and sin offerings,” things which are offered in accordance with the Torah;

“ ‘This is the covenant which I will make with them after those days,’ says Adonai: ‘I will put my Torah on their hearts, and write it on their minds . . . ,’ ”

Someone who disregards the Torah of Moshe is put to death without mercy on the word of two or three witnesses.