The Power From Within-Thoughts and Reflections on Parashah 98

by | Aug 26, 2023 | Blog

Greetings to you on yet another exceptionally warm Sabbath in the DFW. May this day of rest find you, your families, and your fellowships well and blessed.

These are my thoughts and reflections on the 98th Torah or Parashah Reading of our 3-year reading cycle. It is contained in Numbers 2:14-3:13, and it picks up where we left off in last week’s reading (97) with the commissioned numbering or census of the ancient Hebrew tribes.

The Numbering of the Tribes Also Involved Their Positioning According to Yah’s Plan and Purpose

The numbering or census of the tribes was not just an enumerating of the able-bodied men of Yisra’el who could fight on behalf of the ancient nation. More so, this enumeration involved positioning and ordering the tribes to operate and achieve their intended purpose within the plan and will of Yah. Thus, as Yah ordered the tribes’ positioning in the camp around His Tabernacle, so was the order by which each tribe would proceed onward in the nation’s journeys whenever and wherever Yah’s cloud pillar would lead.

The Tribes’ Positions

As just mentioned, the tribes were positioned around the Tabernacle, and the orientation of the tribes was as follows:

  • To the East of the Tabernacle and the first to move when camp broke were the tribes of Judah, Issachar, and Zebulun.
  • To the South of the Tabernacle and second to depart when camp broke were the tribes of Reuben, Simeon, and Gad.
  • Central to the tribes’ positioning in the camp was the Tent of Meeting/the Tabernacle with the Levites. These would follow the eastern and southern tribes when camp broke.
  • To the West of the Tabernacle and the third to move when camp broke were the tribes of Ephraim, Manasseh, and Benjamin.
  • And to the North of the Tabernacle and the fourth to move when camp broke were the tribes of Dan, Asher, and Naphtali.

The Tribes Themselves: Why are 13 Tribes Listed?

The Patriarch Jacob/Ya’achov had twelve sons. Joseph/Yosef was one of the twelve sons of Ya’achov, yet as we can see, there is no tribe bearing his name listed. Well, it turns out that Yosef/Joseph was replaced–sort of–by his two sons, Manasseh and Ephraim, by Yosef’s dad, Ya’achov, just prior to Ya’achov passing in Egypt/Mitsraim (Genesis/Beresheit 48).

Then we find here in our reading today at 2:33 where Yah commanded Moshe and Aharon not to include the Tribe of Levi in the general census/numbering. Later in this reading, and even into next week’s reading, the Levites would be enumerated and given a specific set of tasks and duties.

The Levites

Aharon, who Yah chose to be the nation’s High Priest/Cohen haGadol. It would be exclusively through the Aharonic/Aaronic line that the high priesthood would be established and operate.

Aharon had four sons who would serve their father as priests operating out of the Tabernacle during Ahaon’s lifetime. These were Nadab, Abihu, Eleazar, and Ithamar. Yah commanded that only through Aharon’s line would the High Priest be selected and serve.

Nadab and Abihu, however, tragically died by Yah’s hand as a response to their rendering unto Him “strange fire before Yehovah” (3:4; Leviticus/Vayiqra 10:1-2). This left just Eleazar and Ithamar to serve as priests under Aharon.

We find in 3:5-10 that Yah charged Moshe as it related to Aharon’s and the remainder of the tribe of Levi’s duties. It would come to pass that the purpose of the tribe of Levi would be to support Aharon as the Cohen haGadol and to facilitate Tabernacle operations. And it is here in this section of our reading today that the census of the tribe of Levi begins.

Unlike the 12 tribes previously referred to in our reading, the tribe of Levi was parsed into two classes. Each class of Levite was assigned unique duties that were associated with Tabernacle operations and the sacred work of atonement.

A common misconception held by some is that all Levites were priests. However, just because one descended from the Patriarch Levi didn’t necessarily mean he was a priest with direct access to the Tabernacle. In fact, only Aharon and his direct descendants could serve as priests or cohanim operating out of the Tabernacle (3:1-4).

Aharon and Moshe were descended from Levi’s son, Kohath (see Genesis/Beresheit 46:11; Exodus/Shemote 6:16-25). However, Yah placed the mantle of High Priest upon Aharon and his direct descendants.

Yah positioned Aharon and Sons just East of the Tabernacle within the overall camp configuration. As chosen and anointed priests of Yah, these men were tasked with creating or establishing a barrier or guard in front of the Tabernacle’s entrance (3:38). Only Aharon and his sons were sanctioned by Yah to serve as high priests and internal operators of the Tabernacle.

It should be clearly understood, however, that Aharon was the “man” as it related to the whole of the tribe of Levi (3:9). Aharon’s sons answered and ministered to him, while the Levites who were not directly descended from him answered and ministered to both Aharon and Sons (3:10).

As a whole, the Levites were tasked with (1) guarding access to the Tabernacle from those not qualified to have access to it and (2) ministering to Aharon and Sons and directly supporting Tabernacle/Tent of Meeting operations, such as transporting, dismantling, and assembling the Tabernacle.

The Levitical Priesthood Replaced Yisra’el Firstborn

Initially, Yah claimed unto Himself all Hebrew firstborn males (Exodus/Shemote 13). This situation came about in response to the final plague in Egypt/Mitsraim when all of Egypt’s firstborn males were killed by the Destroyer (Exodus/Shemote 12). Some Bible teachers have asserted that the Hebrew firstborn would have served as priests unto Yehovah, as Yah had not, to this point, assigned the Levites to serve in this capacity on behalf of the nation. However, after the Gold Calf incident, Yah altered this set-up by claiming the Tribe of Levi as His own in place of the Hebrew firstborn sons (Exodus 32:25-29).

Yah Dwells in the Midst of the Nation

As the tribes were situated/positioned when encamped, so were they situated and positioned when the nation moved.

Yah’s presence was always in the very midst/heart of the Body Yisra’el.

Unlike the secular and carnal counterparts of ancient Yisra’el, the centralization of the Divine Presence within Body Yisra’el served exclusively as the nation’s physical and spiritual power source. The centralization of the Tabernacle, representative of Yah’s presence in the midst of the nation, was not surrounded on every side for the purpose of being a rampart of protection for the Almighty against his enemies. Yehovah, above any Being, requires no protection. Rather, the centralization of the Tabernacle within the Body Yisra’el protected the nation from her enemies from the inside out. Thus, Yah protected Yisra’el, not always by annihilating her enemies outright, but rather, Yah protected the nation by providing her the wherewithal to not only stand against the wiles, slings, and arrows of her enemies but also to reign victorious over them in the event of battle. This, then, is the reason, in great part, behind the census that is recorded in the first 3/5 of our reading here today.

Of this reality, Torah scholar, teacher, and prolific writer Tim Hegg penned:

As long as Isra’el maintained her faith in God, and gave Him the central focus of her existence, she would be victorious. Only when she looked outside, to other nations, seeking their protection, did she fall prey to her enemies (Commentary on Numbers; pg. 21).

The Spiritual Applications Associated with Our Reading

The spiritual applications of this principle of Yehovah’s indwelling presence in the nation cannot be overstated. As is so true about even the most mundane of our Torah readings, we must always remember the Apostle’s teaching:

But it is not the spiritual that is first but the natural, and then the spiritual. (1Co 15:46 ESV)

One can glean/draw tremendous spiritual relevance from this historical account that will serve the Kingdom-bound Netzer well in his/her walk-in Messiah. For Yah indeed dwells within His chosen ones. He, in fact, takes up residence within the very bodies of His chosen ones once he/she enters into a covenant relationship with Him:

Or don’t you know that your body is a temple for the Ruach HaKodesh who lives inside you, whom you received from God? The fact is, you don’t belong to yourselves; (1Co 6:19 CJB)

Thus, as with the ancient Hebrew nation, the indwelling presence provides the Netzer with the power to withstand and overcome any and all things that the world throws at him/her. Thus, the basis of the Apostle’s teaching regarding the “Whole Armor of God” (Ephesians 6).

Central to the indwelling Divine Presence to Yah’s set-apart people is the function, role, mission, and purpose of the Levitical Priesthood.

At the apex of the Levitical Priesthood’s existence stood the High Priest (aka, the Cohen haGadol). He, of course, prefigured our present and eternally reigning High Priest/Cohen haGadol, Yeshua ha Mashiach, who presently operates out of the Heavenly Mishkan/Temple, interceding on our behalf before the Creator of the Universe (Hebrews 7:25; 9:11).

Like Aharon, whose sons would succeed him as high priests, the coveted position being passed down through generations of Aharon’s descendants, Yeshua’s spiritual descendants will also receive coveted positions in the Kingdom of Yah (aka, the Malchut Elohim) as kings and priests unto Yehovah (Revelation 1:4-6; 5:9-10).

Another key aspect of the Cohen haGadol is the exclusive access He was granted to Yah’s presence in the Tabernacle. This exclusive access to His Divine Presence facilitated atonement for the nation’s sins through the annual Yom Kippurim (the Day of the Atonements) ceremony and sacrifices. For it would be through the Cohen ha Gadol and his office that peace would be made between Yah and Yisra'[el through the atonement he facilitated.

So, when we fast forward some 1,500 or so years later, this prophetic shadow picture that the Levitical High Priestly office painted would be manifested in the Person and ministries of Yeshua Messiah. Yeshua would be, and so He still remains, the only means by which peace is to be made between Yehovah and humanity: through His personal atoning sacrifice (John 3:16).

The Aharonic Cohen ha Gadol was granted the partial title (my wording) of “the anointed” (Exodus 29:29; Leviticus 6:20; Numbers 3:3). Indeed, Aharon and any of his descendants who would ascend to the high priestly office would be ceremonially anointed with a set-apart oil that would lavishly be poured upon his head (Exodus 29:7; Leviticus 8:12). His then anointed moniker would be that of haMashiyach or the anointed one. The same moniker and title of our Master Yeshua. Master Yeshua was anointed, not with the set-apart oil that Aharon and his descendants were anointed with. Rather, He was anointed with the oil of the Holy Spirit (i.e., the Ruach haKadosh) (Luke 3:22; 4:1).

The whole point as it relates to this, the previous, and the next couple of parashah readings is to spotlight for us the essential concept/understanding that Yehovah has and continues to earnestly seek to dwell with His human creation. But in order for this to take place, Yah requires order, structure, Torah, faith, love, and obedience to rule the day, all in accordance with His precise, holy, and righteous ways. And ultimately, Yah will dwell with His human creation for the rest of eternity on the new earth and new heaven (Revelation 21).

The Netzer’s secret weapon, then, is the indwelling, Divine Presence, power, and authority that aids in his/her overcoming the world and delivers him/her from the clutches of the evil one. Yeshua, being filled to overflowing of the Divine Presence, overcame the world and so can we:

I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.”
(Joh 16:33 ESV)

So I say to you in closing, beloved: Whatever it is that you may be going through on this Shabbat, take heart. You have the wherewithal to overcome whatever that thing is. I encourage you to stop looking outwardly for your deliverance but rather to look inwardly to that Divine Presence that will most certainly bring about your deliverance and victory.

Until next time, I bid you Shabbat Shalom, Shavu’atov, take care.

God Brings His Children Unto Himself: My Thoughts and Reflections of Torah Reading 97

by | Aug 19, 2023 | Blog

Greetings on this warm summer Shabbat in the DFW.

These are my thoughts and reflections on the 97th reading of our three-year Torah Reading Cycle. It is contained within Numbers 1:1-2:13; the Haftarah in Ezekiel 47:13-23; and the Apostolic in Luke 15:1-7. Combined, these readings led me to entitle this post: God Brings His Children unto Himself.

Our Torah Reading

This week’s Torah reading begins our journey through the Cepher/Book of Numbers/Bemidbar. Bemidbar means “In the Wilderness,” and it is drawn from the first words of chapter one, verse one. Unlike Leviticus/Vayiqra, which is primarily legislative in nature, Numbers/Bemidbar is like Exodus/Shemot in that it is a mixture of history and instructions in righteousness.

At first blush, this is one of those readings that most bible readers gloss over because it involves numbers, tribes, and the Hebrew names of people whom we will not hear much about beyond this passage.

But for the one who pushes through this type of text and allows the Ruach to speak to him/her, he/she will see Yah’s plan of salvation, restoration, and redemption take shape before their eyes.

Having completed a full year as a free people, Yah begins to organize the nation into an ordered, living organism. One of the first tasks in organizing the people into tribes and their placements in the camp and when traveling was to number the men who were 20 years of age and in a physical state to serve in Yisra’el’s army. Aaron and Moses were tasked with this monumental assignment (1:1-2) along with a representative, otherwise referred to as “princes of the tribes” (1:4, 16).

Yah, being the loving and compassionate God/Elohim that He is, exempted those males under 20 years and those who were physically impaired from having to serve in the nation’s military (1:3).

In total, the fighting men of Yisra’el, as counted in this census, amounted to 603,550 (1:46).

Now, many have doubted the validity of this census because back in Exodus, chapters 12 and 38, the same number of souls were documented to have exited Egypt/Mitsrayim. And this being the second year of their journey, we know that many souls had already died along the way. So, how can the number remain the same a year later?

Messianic Torah teacher and author Tim Hegg offers a most likely explanation. He suggests that when the tribes exited Egypt and the fighting-age males were numbered, the total sum in the above-cited passages of Exodus included the Levites. When we carefully examine the tribes that were counted, we see that the Levites were indeed not included in the census (1:50). The Levites’ sole responsibility was the care, running, and transport of Yah’s Tabernacle (1:51).

And so, how did the number arrived at in this census total the exact number of souls that departed Egypt? Quite simply, this: Yah is amazing, and His mysteries are unfathomable. Only He could make such a thing happen.

So, after completing the census, Moses, Aaron, and the 12 tribal princes positioned the tribes. This position would directly affect where each tribe would be positioned when the nation was camped, as well as where each tribe would be positioned when the nation would commence and go about their wilderness journeys (1:52-2:13). Interestingly, the 12 tribes when in camp, were situated roundabout the Tabernacle, with the Tabernacle and the Levites being dead center in the camp (1:53).

The specificity of why Yah placed each tribe where He placed them around His Tabernacle is a mystery. Yah did not reveal the whys and wherefores of His setup. But leave it to the Rabbinic sages to come up with an explanation.

Hegg records Ramban’s explanation, which I’ll quote here for you. I found this to be quite interesting as well as enlightening:

“Judah is on the east, the place from which the light comes each day, for Judah is the tribe of the Messiah. Ramban designates Issachar as the tribe of the Torah since tradition says Issachar produced scribes. Zebulun was known as a tribe of wealth. Thus, Zebulun supports those who study Torah, and Torah leads to the Messiah. Reuben symbolizes repentance (Gen. 35:22). Gad symbolizes strength while Simeon needed atonement. It was therefore fitting that Simeon be flanked by repentance and strength. Ephraim, Manasseh, and Benjamin together represented strength, necessary for the harsh weather that enters the Land from the West. The strength represented by these tribes is a necessary companion to Torah (Judah) and repentance (Beuben). The north is symbolic of darkness, as is Dan, who allowed idolatry in the north under Jeroboam. To offset the darkness God gave Asher (known for olive oil) and Naftali, given a special blessing by Moses: (cf. Deu. 33:23) (Studies in the Torah-Numbers; pg. 18).

Ideally, and we’ll get into this more in our discussion of the Haftarah portion of this week’s reading, the stranger or sojourner would dwell within whichever tribal section they personally identified with. They were to be treated as a native-born Yisra’elite was treated, subject to Torah: “One law shall be to him that is homeborn, and unto the stranger that sojourneth among you” (Exo. 12:43).

Our Haftarah Reading

The land allocation in this renewed land distribution will include “strangers that sojourn” with the descendants of the 12 tribes. Back in the day, the so-called “resident alien…was not allowed to own land and was commended to the legal protection of the full citizen” (Zimmerili, Walther: Ezekiel 2: A Commentary on the Book of the Prophet Ezekiel). Thus, the prophet here in our Haftarah reading is instructing his kinsmen who would be returning to their land at the end of their Babylonian Captivity, in the very spirit of Torah whereby the sojourner who has chosen to enjoin him/herself to the commonwealth of Yisrael would be given the full rights of citizenship that included land ownership as well.

Unfortunately, bigotry on both sides of this equation has led to a temporary disruption of this grand plan. The Hebrews, after the Assyrian and Babylonian devastations, became consolidated such that the only descendants of Avraham to be considered children of Yah are those of the tribe of Judah. But this paradigm excludes the other 11 tribes entirely, creating in and of itself a religious and cultural bias that has reigned over the Land and all of the Abrahamic peoples for millennia. 

Then we have the other side of this equation, in the form of so-called Christians, who look disparagingly upon their Jewish cousins. These, because their cousins reject Yeshua as their Messiah, have all but dismissed them as having any remaining claim to Yah’s covenant promises and the coming Kingdom of Yah (aka, Dominion and Replacement Theologies).

But scripture is quite clear on these issues. Yehovah made a covenant with Avraham, which covers all of his descendants down through the ages. Not just Jews (i.e., of the Tribe of Judah), mind you, but also the other eleven tribes that were strewn throughout the world.

In his attempt to better unify the Roman Messianic Jewish assembly members with their growing Gentile Messianic counterparts, Paul goes right to the heart of the renewed covenant. And it is at the heart of the renewed covenant that and Yah’s desire that all of humanity-both biological Hebrew and Gentile alike–come into the great adoption of souls that will be His children.

Paul said that there is neither Jew nor Greek, male nor female, in the Body of Mashiyach. But that does not mean that Yah does not apply any significance to the biological tribes of Yisra’el. These certainly do still matter to Yehovah as He still has a covenant promise to fulfill. And we know that Yah never reneges on His promises. What this does mean, however, is that the Gentile (aka the Ger) is, through the auspices of the renewed covenant, brought near unto Yehovah. And Yehovah has effectively grafted each Gentile into the commonwealth of His nation, Yisra’el. He/she is joined filthy with his/her counterpart, the Hebrews. Thus, the Jew-Hebrew-Ger/Gentile is made into a unified family of Yehovah. Thus, there is no need for us to worry about the Jewish (i.e., the religious) mandates that have been held over the heads of any who would desire to join the family of Yehovah for millennia. As Gentiles/Ger, we do not have to become or act like Jews in order to be a member of Yah’s set-apart people. We become what Yah has destined His chosen ones to be: Members of His family, His child, through the Person and Ministries of Yeshua Messiah.

This reality is critical for anyone entering a covenant relationship with Yah to understand. For Yah never made any covenants with Christians. Thus, the only way to enjoy the benefits of Yah’s covenant promises is through Yeshua Messiah and walk in the true Faith once delivered.

Our Apostolic Reading

Our apostolic reading aligns with that of the Haftarah reading, whereby Yah uses the Parable of the Lost Sheep to make a key spiritual point to His nemeses, the Scribes and Pharisees, for this passage documents Yeshua’s response to the Scribes’ and Pharisees’ criticism of Him socializing with those deemed as the less-desirable ones of the Jewish community (e.g., publicans/tax collectors such as Matthew and sinners).

Religious Jewish arrogance and prejudice prohibited religious Jews from having anything whatsoever to do with such classes of people. As we’ve learned, religious Jews were also forbidden from associating with Gentiles, short of those who went through the rigors of proselytization. Recall the story of Peter/Kefa and Cornelius. When meeting Cornelius at his home, Kefa reminds Cornelius, a God-fearer: “You yourselves know how unlawful it is for a Jew to associate with or to visit anyone of another nation, but Yah has shown me that I should not call any person common or unclean” (Acts 10:28; ESV). Then there’s the Samaritan woman at Jacob’s Well who asked Yeshua: “How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? For the Jews have no dealings with the Samaritans” (Joh. 4:9; KJV). And so forth.

But Yehovah, being ever so faithful to His covenant promises, is Personally seeing to it that the Gentile has the divine opportunity to become a member of His set-apart, eternal family. In his comprehensive letter to the Roman Messianics, the Apostle explains to both Messianic Jews and converted Gentiles of the assembly that the Gentiles, like wild olive branches, are being grafted into the olive tree that is believing Yisra’el (Rom. 11:14-24). Why is Yah doing this, according to Paul? He tells his readers: “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Yisra’el until the fullness of the Gentiles be come in” (Rom. 11:25; KJV).

Praise Yah from Whom all blessings flow! Once again, but this time, with circumcised hearts, Yah’s set-apart people are being numbered and ordered in preparation to enter the Promised Land as our cousins of old were in the Sinai desert. And this time, we, who were once olive branches, are being intricately and beautifully and lovingly engrafted into the commonwealth of Yisra’el, even among her individual tribes (reference Revelation 12). Therefore, let us rejoice that Yah chose us to enter in and draw near unto Him, that we may be a member of His glorious family that He founded from the foundation of the world.

Shabbat Shalom–Shavu’atov–Blessings unto you, your families, and fellowships. Take care.

The Realities of the Messianic’s Liberty in Messiah–Thoughts and Reflections of Torah Reading 95

by | Aug 4, 2023 | Blog, Podcasts

Rod Thomas

by The Messianic Torah Observer

These are my thoughts and reflections on the 95th parashah of the 3-year Torah Reading cycle. It is contained in Leviticus/Vayiqra 25:39-26:2. I’ve entitled this discussion: The Realities of the Messianic’s Liberty in Messiah–Thoughts and Reflections on Torah Reading 95.

 

 

Getting up to Speed: The Previous Undiscussed Readings

 

Now, I should mention before getting too much into today’s reading that the previous two and a half readings–92, 93, and 94–which we did not discuss, are linked to this one. It is important that we first gain at least a basic understanding of the primary theme of those readings.

 

To begin with, Leviticus 23, or Reading 92, addressed the set-apart days of Yah’s Biblical Calendar Year. Yah’s “moedim.” They include, of course, (1) The Weekly Sabbath; (2) Passover/Pesach; (3) The weeklong Feast of Matzah or Unleavened Bread; (4) The Day of Firstfruits; (5) Pentecost or Shavuot; (6) The Day of the Blowing of Trumpets or Yom Teruah; (7) The Day of Atonements or Yom Kippurim; (8) The Feast of Tabernacles or Sukkot; and (9) Shemini Atzeret or The Last Great Day.

 

We’ve discussed each of these set-apart days on The Messianic Torah Observer one or more times throughout the years of this ministry. I would encourage you if you are new to this beautiful and righteous Faith of ours. If you want to know more about these special times on Yah’s annual calendar, go on over to the site and type into the search function the name of the day you’re looking to inquire about and take a listen or read. 

 

Reading 93 touches upon the weekly Sabbath and the various Levitical rituals (i.e., the operating of the Menorah and the stocking of the Table or Bread of the Presence) attached to this set-apart day.  

 

 

Then there is Reading 94 of Leviticus/Vayiqra 25:1-38, which is key to understanding the content of Reading 95.

 

Reading 94 addressed the cycle of Sabbaths the Creator established for His set apart-people to observe. They include:

 

  • The weekly, 7th-day Sabbath.
  • Shavuot or Pentecost, which occurs at the end of 7 weeks (popularly referred to as the period of the counting of the omer, which in and of itself is not biblical, but I mention it here only as a reference).
  • The 7th Month of the Creator’s Calendar Year, which contains the Fall Feasts of Yehovah.
  • The Sh’mittah or the Sabbatical Year, which occurred in the Land every seven years. There are numerous principles—Messianic, moral, and spiritual–to be gained from a study of the Sh’mittah. But given the limited time I’ve allotted to today’s discussion; I’ll only say that the Shemittah was a year of release tied exclusively to the land and the release of Israelite servants.
  • And lastly, the year of Jubilee or Yovel, which occurred in the Land the year after seven consecutive Shemittah or Sabbatical Years. Like its lesser year of release, the Shemittah, the Year of Jubilee has many spiritual, Messianic and moral principles attached to it, and I’ll only say here that it was also a year of release tied both to the Land and to the return of servants to their families and property to their original owners.

 

 

The Rest and Dedication of the Shemittah and the Jubilee

 

Each of these special days was in one way or another intricately linked, not only to a ceasing of work and days of rest. These days were to be dedicated to Yehovah. To focus on Yehovah and His Word.

 

It should be mentioned that the Sabbatical or Shemittah Year, as well as the Year of Jubilee, cannot apply to us today. Despite what some religious leaders have stipulated in the past, these set-apart years are specifically tied to the Land of Yisra’el. These were years that the Father required His people to observe and keep at their appointed times. And because they did not keep these years as commanded, they were expelled from the Land.

 

Are the Shemittah and Jubilee Still in Effect Today for Yah’s Set-Apart People?

 

Unfortunately, because our ancient cousins were expelled from the Land (both the Northern nation of Yisra’el by the Assyrians and the Southern nation of Judah by the Babylonians and later by the Romans), the specific dates for these years have been lost to antiquity. Yet, there have been some who have determined through unknown means the dates of these years and have erroneously applied the commandments associated with these years to Yah’s set-apart people today.

 

Now, please understand me. As I just mentioned, the Shemittah and the Jubilee years have tremendous and beautiful spiritual, moral, and Messianic principles attached to them. And it is those spiritual, moral principles that we modern Messianics must focus on. For example, is it a good idea to allow your land to rest every seven years if you’re a farmer in the spirit of the Shemittah and Jubilee years? Absolutely. But does Yehovah command His 21st-century set-apart children to follow suit? No.

 

It is more important to understand the spiritual-Messianic-and moral principles Yah attached to these set-apart years than to worry about when and how we are to keep them.

 

The Moral-Messianic-Spiritual Elements of the Shemittah and Jubilee

 

The key spiritual, moral, and Messianic elements to be gleaned from these set-apart years are (1) they remind us of the rest we have as Yah’s set-apart people through the Person and Ministries of Yeshua Messiah. Regarding the Shemittah and Jubilee, the Land was to be afforded rest. We were not to labor on the Land whatsoever. We were to allow the Land to go into a fallow state. Yah described the Shemittah as a year of solemn rest for the Land (Lev. 25:2-5). (2) They remind us that all we possess and have access to belongs to Yehovah. We own nothing. For the earth is Yehovah’s and the fullness thereof (1 Cor. 10:26-28).

 

The rest that was afforded to the Land through observances of the Shemittah and the Jubilee years provided food to any who were hungry and who happened by our fields as the uncultivated earth would bring forth produce on its own. In particular, the animals would receive much-needed nourishment from these uncultivated fields.

 

The additional benefits and principles to be found in the Jubilee year focus on what J.H. Hertz in his Torah and Haftarah, families that “are emancipated, and property…that reverts to its original owner” (pg. 532). This emancipation and repatriation played into the economic and moral fabric of the Kingdom of Elohim (i.e., the Malchut Elohim). Property that was sold, let’s say, for economic reasons, would eventually return to the family. Families sold into servitude for economic reasons would be repatriated to their greater family and independence. This repatriation and emancipation of the family was also incorporated into the Shemittah.

 

What better Messianic prophetic shadow picture is found than in the institutions of the Shemittah and Jubilee years? As with everything in the Torah, these years point us to our Master Yahoshua, Messiah. He is the one, through His Person and Ministry, that provides the opportunity for a true and substantive covenant relationship with our Heavenly Father. His atoning and intercessory ministries provide our souls rest: Rest from sin, rest from worry, rest in the World Tomorrow.

 

The Shemittah and Jubilee Conditional Mandate

 

So strongly did Abba Yah feel about these set-apart years that He, in great part, tied our ancient cousins remaining in the Land to their faithful and obedient keeping of these institutions at their appointed times (Lev. 25:18).

 

There are, of course, a great many other things that we could discuss about these set-apart days of Yah. Nevertheless, we now have the foundation to discuss this week’s reading competently.

 

Parashah 95 Themes

 

Let’s consider the themes to be found in our reading for today:

 

Torah Themes

  • Slavery—Yah’s expectation of His people related to slavery. Which causes us to ponder the question: How do we enslave others today?
  • Proper Treatment of Slaves by a Master (See Apostolic Reading below).
  • Jubilee release-Liberty. Emancipation. Restoration. Rest.

Haftarah Theme (Isaiah/Yesha’Yahu 24:1-6):

  • The earth and its inhabitants belong to Yah. Yah is thus sovereign over all creation. He will judge His people and His human creation accordingly.

 

Apostolic Reading Themes (John/Yochanan 13:12-20)

  • Yeshua shows His disciples what proper treatment of those that belong to Him, their Master and teacher, looks like.
  • The Master humbles himself before His students.
  • Yeshua told His disciples: (14) You call Me ‘Teacher’ and ‘Lord’ (or Master), and do so correctly, for that is what I am. (14) If then, your Lord (aka Master) and Teacher have washed your feet, you too ought to wash one another’s feet. (15) For I have given you an example–you should do just as I have done for you. (16) I tell you the solemn truth, the slave is not greater than his master, nor is the one who is sent as a messenger greater than the one who sent him (John 13; NET).

(25:39-46) There is to be no Permanent Servitude for God’s People

 

In these verses, Yah expresses His concerns for the welfare and dignity of bondservants in the Land.

 

It is evident that whenever the topic of slavery is brought up, it can be expected that emotions and opinions will be elevated. Slavery, in these United States particularly, left a terrible black stain upon this nation that was supposed to be founded upon Judeo-Christian principles. Indeed, the enslaved of this nation were treated terribly, which in and of itself was a stark contradiction of the principles of Scripture.

 

Slavery at the time Torah was given was a reality of ANE life. In many cases, slavery was a lifeline to both sides of the equation as it offered the masters who needed manual labor to keep their household afloat economically and offered the servants an escape from utter destitution. In Yah’s eyes, slavery or servitude was an option for both sides to have their respective personal and family burdens lifted. It was never meant to be as it was in the United States. 

 

Among several related issues, the main issue at stake separating the Hebrew’s involvement in slavery from the United States’ involvement in slavery has to do with the treatment of slaves by their masters.

 

It was prohibited for Hebrews to be slaves to their Hebrew brethren. If there was a need for a Hebrew to be taken in by another Hebrew in servitude, they were to be treated as “hired servants,” which meant that they were not to be given “menial or degrading work, but only agricultural tasks or skilled labor, such as would be performed by a free laborer who is hired for a season” (J.H. Hertz; Torah Haftarah; pg. 536).

 

Yah stipulates that this hired servant would remain in their master’s home till the Shemittah or Jubilee, whichever came first (25:40; Exo. 21:2; Deu. 15:12). The Shemittah guaranteed the hired servant a return of his personal freedom, but the Jubilee guaranteed both a hired servant’s freedom and a return of all inheritance to their previous owners.

 

The other aspect of redemption, liberty, and emancipation of Hebrew servants is that outside of the Shemittah and Jubilee years, that soul enjoyed the privilege of being redeemed out of servitude, either by a family member or by their own means, if he somehow comes across the price for him and his family’s redemption.

 

Contrary to the false notion that slaves were the property of their owners or masters, a Yisra’elite or Hebrew was never meant to be any human’s property. For every human and all the substance of the earth belongs to Yehovah. Humans were never meant to own another human being.

 

Of the Hebrew, a prototype of all of Yah’s people, by the way, Yah stated: “For they (i.e., the Hebrew hired servant) are My servants, whom I brought forth out of the land of Egypt” (25:42).

 

The Hebrew’s treatment of a master’s servant came with stipulations: He was to be treated as a kinsman. He is not to be harshly treated, as was common in treating slaves in this nation back in the day.

 

Of this stipulation, J. H. Hertz writes: “In Rabbinic law, the rules that should regulate the relationship between a master and his Hebrew slave are given in great detail and are based on the principle that master and man are kinsmen, e.g., the slave must not be given inferior food or accommodation to that of the master” (ibid, pg. 537).

 

Yah did, however, permit His people to have slaves or bondservants. However, these would be of the “nations that are round about you” (25:44-45). These foreign bondservants/slaves were not subject to the privileges afforded their Hebrew counterparts in the Shemittah and Jubilee years. Nevertheless, the Hebrew master was responsible for maintaining the dignity of his bondservant. Thus, the Godly treatment of his slaves was mandatory: “…but thou shalt fear thy God” (25:43). This commandment asserts that the Hebrew master knows what he is supposed to do in relation to the treatment of his servants. Thus, knowing the right thing to do, the master was expected to do the right thing. 

 

The bondservant, unlike his Hebrew counterpart, could be treated as a family asset and passed down to the master’s posterity.

 

Slavery was always a slippery slope for humanity to engage in. The chances of masters abusing and mistreating their slaves can never be ignored nor understated, as it is human nature to treat their fellow humans wrongly, be they slave or simply neighbors in the biblical sense.

 

Yah, however, inserted Himself into this paradigm of human activity. He commanded His chosen ones to be a light to the nations by living contrary to the ways of the world’s nations, by living according to His set-apart ways. The underlying principle in every human activity is to love Yehovah with one’s whole being and to love one’s neighbor as one loves him/herself (Luk. 10:27). Turns out that one cannot truly love their Elohim without loving their neighbor. Thus, the relationship between master and slave or servant that Yah codified in His Torah is to be a good one. Instead of slavery being a destructive and demeaning human activity, it was to be civil and humane. This was not debatable. Yah’s people were required to conform to this paradigm.

 

This Torah instruction transcends every human notion about servitude, including ethnicity and socio-economic status.

 

 

Yisra’el is a Servant Only to Yehovah (25:47-55)

 

Yah’s perspective on servitude of His set-apart people is simple: Yisra’el belongs to Him. Period. He redeemed her from the gods of Egypt/Mitsrayim. He separated her from the other nations of the world and took her as His bride. He established an everlasting covenant with her. Thus, she belongs to no other entity from a general standpoint. From a microcosm standpoint, the Hebrew was never meant to become a slave to any soul.

 

The rest of the world, indeed, remains as bondservants to the powers of this world. Furthermore, these remain slaves to sin and are subject to Yehovah’s judgment and wrath.

 

Practical Messianic Halachah

 

The spiritual, Messianic, and moral principles gleaned from this parashah/reading are numerous. But for the sake of time, allow me to point out just a couple.

 

The Netzer as a Slave

 

As Yah allegorically stipulated in our reading today, no Hebrew or Yisra’elite is to be treated as a bondservant, no Netzer or called out one is to be a slave to sin or to any entity of this world: Be that entity human or a want-to-be god. 

 

Yeshua said to His detractors: “…everyone who practices sin is a slave to sin” (John 8:34; ESV).

 

The Apostle Paul/Shaul wrote to the Messianic Assembly in Rome: “Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness” (6:16; ESV)?

 

Our Master Yahoshua HaMashiyach redeemed us from our previous master, enslaver, hasatan, and his ilk. Thus, we now belong to Yehovah, our Father and Elohim. And He has given us the wherewithal to resist the tugs and allure of our former master by way of His Holy Spirit, giving us the ability not to sin. Consequently, we are called to be perfect in our ways as Yah our Father is holy (Lev. 19:2; 1 Pet. 1:15-16).

 

The Netzer as a Slave Master

 

Given that slavery as an institution no longer exists in this nation, how are we to apply the principles of a Godly master to ourselves today?

 

Those of us who have employees or employ workers or contractors are, in a sense, masters. And the question that must be answered in relation to our reading here today is: How do we treat those whom Yah has entrusted us with? Do we pay them on time? Do we pay them a fair wage? How do we speak to them? Do we assign them reasonable work tied to the terms they were hired? Are we sensitive to their needs? Do we love them as Yah requires us to do?

 

How about those who we encounter who are less fortunate than ourselves? Do we treat them with dignity, respect, and love? How about workers who provide us with services? Do we treat them with Godly respect, dignity, and love?

 

Then there are those to whom we loan money and assets: Are we treating them with dignity, respect, and love? Are we reasonable in our expectations of them repaying their debt? Are we in some way engaging in usury with them?

 

It comes down to our sitting down and assessing how we deal with those who come and go within our day-to-day sphere of influence. Are we walking out the Great Commandment of loving Yah and loving our neighbor?

 

 

Yeshua, as the Emancipator of the Netzer

 

 

I’m reminded of a beautiful hymn from back in my Baptist Church days, the refrain of which is as follows:

 

“Jesus paid it all…All to Him I owe. Sin had left a crimson stain. He washed it white as snow” (Elvina M. Hall; 1865).

 

The Shemittah and Jubilee years of Yehovah’s Biblical Calendar are a prophetic shadow picture reminder of our redemption through Yeshua, our Messiah. As former slaves, His atoning sacrifice and ongoing ministry in the heavenly temple have emancipated the Netzer from enslavement. The Netzer now belongs to their perfect Master, Yehovah Elohim. He not only is the Netzer’s Master, but He has also adopted us to become His children. The Apostle wrote variously:

 

“For you did not receive a spirit of slavery to bring you back again into fear; on the contrary, you received the Spirit (aka, the Ruach HaKodesh), who makes us sons and by whose power we cry out, ‘Abba’” (Rom. 8:15; CJB).

 

“We know that the whole creation has been groaning together with labor pains until now. And not only it, but we ourselves, who have the Firstfruits of the Spirit, groan inwardly as we continue waiting eagerly to be made sons—that is, to have our whole bodies redeemed and set free” (Rom. 8:22-23; CJB).

 

“In the Messiah He chose us in love before the creation of the universe to be holy and without defect in His presence. He determined in advance that through Yeshua the Messiah we would be His sons—in keeping with His pleasure and purpose…” (Eph. 1:5; CJB).

 

Beloved, in these perilous times, let us walk victorious in the knowledge and reality of who we are in Messiah, that we belong to Yehovah as His servant and child. And that we have liberty in every conceivable way through our Master Yeshua.

 

Shabbat Shalom—Shavu’atov beloved of Yehovah. Until next time.

 

 

 

 

 

Shabbat Chazon–Our Hope for Salvation and Redemption–Thoughts and Reflections on Isaiah 1:1-27

by | Jul 21, 2023 | Blog

Shabbat Shalom Saints of the Most High on this balmy, but sublime Sabbath in the DFW. I’m Rod Thomas. Hoping, trusting, and praying that this teaching finds you well and blessed.

As this teaching is being recorded and posted, 7/22/23, the 4th day of our 5th biblical calendar month, it is what orthodox, Hassidic Jews call “Shabbat Chazon.” In Hebrew, it is the Sabbath of Vision.

Because I found the message of Yesha’Yahu’s (aka Isaiah’s) vision to be so powerful and applicable for us today, I was led by the Ruach to forego thoughts and reflections on Torah Reading 93 this go round.

It is the Sabbath before the 9th of Av. And in case you are unfamiliar with the Jewish memorial day of Tisha B’Av (or the 9th of Av), it is held as the day when Temples 1 (aka Solomon’s Temple) and 2 (aka Zerubbabel’s Temple) were destroyed. Yes, our Jewish cousins contend that both Temples were destroyed, the first by the Babylonians, the second by the Romans, on the 9th day of the Babylonian named Month of Av (i.e., this 5th month of Yah’s sacred calendar year).

Jewish sages established this memorial day (i.e., a tradition; not a mandated Feast or set-apart day of Yah) to prepare the hearts and souls of religious Jews to receive Tisha B’Av. These sages taught that God’s people, the righteous, orthodox Jew that is, on this day are being granted a vision of the 3rd Temple by the Holy One of Yisra’el (their reference to Daniel 10:7). And the vision of the 3rd Temple that God grants the righteous Jew comes to them, not so much in a classic, visual sense. But the vision is manifested in the soul of that religious one (a reference to Talmud, Megillah 3a).

It is that vision that provides the pious one the spiritual wherewithal to move beyond their “present state of galut” (insert link to Chabad article).

The Hebrew term “galut” means “exile” or “diaspora.”

So, when the religious Jew finds him/herself free of his/her “galut,” spiritually speaking, he/she will be at a place in their spiritual journey to participate or be a part of God’s great redemption of the nation, which includes the rebuilding of the Temple (aka Mishkan).

This visionary concept, looking towards next week’s memorial of Tisha B’Av (aka the 9th of Av), was metaphorically described as follows:

“A father once prepared a beautiful suit of clothes for his son. But the child neglected his father’s gift, and soon the suit was in tatters. The father gave the child a second suit of clothes; this one, too, was ruined by the child’s carelessness. So, the father made a third suit. This time, however, he withholds it from his son. Every once in a while, on special and opportune times, he shows the suit to the child, explaining that when the child learns to appreciate and properly care for the gift, it will be given to him. This induces the child to improve his behavior until it gradually becomes second nature to him—at which time he will be worthy of his father’s gift” (Chassidic master Rabbi Levi Yitzchak of Berdichev metaphorically explaining Shabbat Chazon; chabad.org).

______________________________________________________________________

With these ideas in mind, let’s examine some of the central themes that are attached to Shabbat Chazon by way of the assigned Haftarah of Yesha’Yahu/Isaiah 1:1-27.

These 27 verses are some of the most powerful indictments against the nation that turned away from Yehovah and His holy and righteous ways, Yehudah/Judah. As well as it leaves the indicted ones with a hope for an acquittal from and by the Holy and Righteous Judge of Creation.

Yet this passage of Holy Writ holds for us who dwell in modern-day Western nations, in particular those of us who dwell in the United States of America, a most sobering message and call for repentance and teshuvah to the Elohim whose wisdom established this land as the platform from which His eternal Words of Truth, redemption, and salvation would reach the nations of the world. We too as a special people, as well as this nation as a whole, would be wise to heed Yah’s indictment and acquittal of Yisra’el through the prophet while we still can.

1:1-4. Yehudah had been entrusted with the oracles of Yehovah (reference Romans 3:2). And it is here in these first-4 verses that Yehovah lays forth His case against her before the Court of Heaven (vs. 2). And Yehovah proceeds to accuse Yehudah of being a rebelliou8s child, despite Yah having been a nurturing Father unto her. So rebellious is this child that she has, according to her Father, become lower than His child’s domesticated animals (vs. 3). For at least the domesticated animals of His child know and respond appropriately to their owner. The evil and corrupt child Yehudah, however, has all but forsaken her loving Father and Master. In so doing, Yehudah is provoked into anger toward His rebellious child (vs. 4).

Are we who once referred to ourselves as a “people of the Book;” “a Judeo-Christian nation;” a “Christian nation” any different from the accused, corrupted, evil child of Yehovah? Are we not as the Psalmist and the Prophet described as a people who like sheep have all gone astray with everyone turning to his/her own way (Psalm 119:176; Isaiah 53:6). And as a result Yah is about to level charges against us before the Court of Heaven. We who have fallen into the habit of calling that which Yehovah has deemed good evil, and that which Yah has deemed evil good? Have not the so-called places of worship (aka churches) of this land become nothing more than zest pools of pagan and humanistic filth, hosting so-called drag shows; instead of delivering the Word of Yah and Yah’s instructions in righteousness, delivering humanistic dribble; hiding behind our 501c3’s as licenses to abandon our original mandate to make disciples for our Lord and Savior Yeshua Messiah. Indeed, judgment is coming to this nation, and the court is about to go into session.

1:5-15. The whole of the nation is corrupted: From the lowliest member all the way up to the nation’s government and religious leaders. There is then no goodness to be found in any, save but “a very small remnant” (vs. 9). Sadly, there has been no attempt whatsoever by the people to straighten up and fly right, despite the many warnings and beatings they’ve received as a nation over the years (vss. 5, 7-8).

Yah then compares Yehudah to Sodom and Gomorrah, who if not for that very small previously mentioned remnant, have been utterly decimated as those two ancient cities were (reference Genesis 19).

Question: Who and where is that small holy and righteous remnant today that is, through their petitions, intercessions, and obedience to Yah and His ways, staying, at least for the moment, Yah’s holy and righteous judgment and wrath against America? Certainly not the Church Triumphant. But maybe the remnant is composed of those who keep Yah’s commandments and possess the witness/testimony of Yahoshua HaMashiyach (Revelation 12:17). I believe this to be so.

Yah then asks the religious leaders of Yehudah, why they persist in performing His mandated sacred worship services and rituals in the midst of their persistent and ongoing rebelliousness (vss. 10-11). And Yah confesses to them that He sees right through their fakeness; their hypocrisy; their lies and deceptive ways. And He declares to the court that He has had His fill of them (vss. 11-15).

Yah also mentions to the court how the once faithful city of Yerushalayim has now fully compromised her holy and righteous charter of being a light to the nations (vs. 22; cf. Romans 2:19). The religious leaders have completely subverted justice and have openly entertained evil (vs. 23). Thus, the holy things of Yah (i.e., those offerings which Yah set aside and called holy–reference last week’s Parashah, 92, entitled “God’s Requirements for Holiness in Worship“), were now polluted and defiled (entirely unacceptable to Yah); the priesthood has also become defiled through selfishness and rebelliousness (vs. 23).

My God, is this not a clear snapshot of this present-day’s nation and of her corrupted and evil government and religious institutions? Indeed it is! It’s all polluted and utterly defiled.

Allow me to ask you this beloved: Has not the Church Triumphant today and in the recent past done the same, if not worse than the rebellious child Yehudah? Indeed she has. And she continues to do so as of this posting.

But as it was with her ancient counterpart, Yehudah, Yah has had His fill with this so-called woke, Christian nation that many of us presently reside in. And at some point here, real soon, the protections once afforded her, because of the presence and fruit of the righteous remnant I just alluded to, are going to be summarily lifted and she is going to be sorely stricken (vs. 5). How and what that looks like, only Yah truly knows.

1:16-20; 24-27. And so after stating His most solid case against His rebellious child Yehudah before the Court of Heaven, Yah’s mercy and love is suddenly brought forward for all of Creation to behold, with a prescription for his acquittal:

  1. Purify his soul–on an individual and national level–before Yehovah and cease in his wicked ways (vs. 16).
  2. Start doing that which Yah has deemed as good.
  3. Restore the rule of righteous law.
  4. Cease oppressing the righteous and poor of the nation.
  5. Eliminate favoritism/partiality in the legal system such that they begin rendering righteous judgments in accordance with the principles of the Torah.
  6. Support and attend to the plight of the widow (vs. 17).

And then Yah encourages His evil, wayward son, Yehudah, to simply listen to reason. And in so doing, Yah extends to His prodigal son the framework and the simple terms of a plea deal, even an acquittal:

(18) Come now, and let us reason together, says Yehovah: Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. (19) If ye be willing and obedient, ye shall eat the good of the land (Cepher).

But Yah follows up His plea deal with a stern warning that if he, Yehudah, were to reject His offer, the nation will be brought down by a destroyer nation (vs. 20).

Yah realizes, however, that His evil, corrupted son is not going to accept the terms of His plea deal and that he in and of himself was incapable of fulfilling the terms of the deal. Thus Yah notes that He is going to have to do the heavy lifting for Yehudah by stepping in and cleaning the nation up Himself. Not unlike that which He does for every soul who turns to Him and enters into a covenant relationship with Him through the Person and Ministries of Yahoshua Messiah.

Unfortunately, despite Yah doing the heavy lifting for Yehudah, the nation would end up receiving the punishment he deserved.

Nevertheless, in His heavy lifting for Yehudah, and all of Yisra’el for that matter, Yehovah promises:

  1. To ultimately deal with His and Yehudah’s enemies (vs. 24; cf. 1 Corinthians 15:25).
  2. To restore His son, Yehudah, back to his former right standing above all the world’s nations and before the Court of Heaven. His son’s righteous reputation would ultimately be restored (vs. 25).
  3. To restore His son’s righteous governing and religious institutions (vs. 26).
  4. To restore Yerushalayim’s righteousness by reinstituting the rule of Torah therein (vs. 27).

Indeed, this ultimate hope–this vision of Yesha’Yahu if you will–shall be brought about by Yahoshua HaMashiyach when He returns and inaugurates and establishes His Millennial Kingdom in Yerushalayim (Daniel 2:44; Revelation 20:4-6).

Practical Messianic Halachah

Will we as Yah’s holy and righteous remnant have the courage to receive and obediently respond to Yesha’Yahu’s vision/Chazon? Not for the purposes of building a 3rd Temple mind you. But for purposes of remaining steadfastly in the gap; making disciples for our Master Yeshua Messiah; living by our Faith; and occupying until our Master returns (Luke 19:13).

So may the hope of Yesha’Yahu’s vision on this Shabbat, in conjunction with the work of Father’s Holy Spirit operating within each of us who are truly called by His Name, fuel our love for Him and for our fellow man.

Shabbat shalom. Shavu’atov. Until next time fellow saints in training.

God’s Requirements for Holiness in Worship–Thoughts and Reflections of Torah Reading 92

by | Jul 14, 2023 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Greetings, Saints of the Most High, on this sizzling but beautiful Sabbath in the DFW.

 

These are my thoughts and reflections on this week’s Torah Reading, which happens to be the 92nd reading of our 3-year Torah Reading cycle. Given its contents, I’ve entitled this “God’s Requirements for Holiness in Worship.”

 

This reading is contained in Leviticus 22:1-23:44. We will discuss just chapter 22, but we will not go into 23. Chapter 23, as you may recall, goes into great detail about the Torah around the mandated set-apart days of Yehovah. Given that we’ve posted so much content as it relates to this subject of the set-apart days of Yah, I would encourage you, if you are so led, to put into the search function of https://themessianictorahobserver.org whatever set-apart day you’re interested in. But for our discussion today, we’ll be looking at this question of holiness as it relates to the elements of worship.

 

I pray this discussion will bless you and enhance your walk in Messiah.

 

Central Premise–Sacred Offerings (aka qodeshiym) vs. Profane (aka yehalelu) affecting Yehovah’s “Holy Name” (aka shem qodshi). There is a direct correlation between “holiness” (i.e., the holy things of Yehovah) and the “holy offerings” rendered unto Yehovah by the people. These come together contextually as they relate to the officiating Levitical priests’ state of ritual purity.

 

Special Note: Whenever we come across the wording in the Hebrew Torah of “holy things of Yah,” it references all qualified offerings to be rendered unto Yehovah at the Brazen Altar.

 

When one encounters the holy things of Yehovah in a state of ritual uncleanness, they are effectively profaning the holy name of Yehovah. A state of uncleanness (aka, ritually impure; impure) was defined by Yehovah throughout the previous readings of Leviticus. In fact, Yah prohibited His priests from even coming into His presence in a state of ritual impurity/uncleanness, thus the warning against unclean priests “encroaching upon the sacred.”

 

Recall that certain burnt offerings were divided between the offerer, his family, and the officiating Levitical priests. For the offering to be accepted by Yah, the offerer, and the officiating Levitical Priests had to be ritually clean. Especially the Levitical Priests, who, for them to partake in that meal, the food from that divvied-up offering deemed as holy (aka qodeshiym) by Yehovah, even the priestly consumers of the meal had to be ritually clean/pure. Why? Because the meal was holy! And to consume the meal in a state of ritual uncleanness served to profane (i.e., pollute or contaminate) both the substance of the meal and the name and authority of Yehovah Elohim.

 

Torah teacher and writer Tim Hegg of Torah Resources, touches upon another aspect of uncleanness that had nothing to do with officiating priests rendering unto Yehovah offerings and then partaking in the offerings in a state of ritual uncleanness. He brings up the very real possibility of evil-hearted priests taking advantage of the people’s sacred offerings to have their offerings properly rendered unto Yehovah. In other words, there may be certain evil-hearted priests who might seek to personally profit from the various offerings they officiated over or to even steal those offerings. In such occasions, those rendered offerings would also be profaned and nullified by the evil actions of unscrupulous priests. And certainly, Yah was not having any of that.  In fact, Yehovah stipulated that the Levites were to possess no inheritance or real property. Yah told Aharon:

 

(20) Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Yisra’el.  (21) And, behold, I have given the children of Levi all the tenth in Yisra’el for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation…(23) But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: It shall be a statute forever throughout your generations that among the children of Yisra’el, they have no inheritance. (24) But the tithes of the children of Yisra’el, which they offer as an heave offering unto Yehovah, I have given to the Levites to inherit: Therefore, I have said unto them, among the children of Yisra’el they shall have no inheritance (Numbers 18; KJV).

 

Thus, the priesthood would be prohibited from gaining personal wealth from handling and dispensing the holy things of Yehovah.

 

This scenario recalls the situation of the money changers who operated in and around the Temple during Yeshua’s day. These were no doubt associated with the Jewish religious leadership establishment that was overseeing worship at the Temple. We know that many of those same religious leaders were wealthy and owned material possessions that they no doubt received through selling the worship of Yehovah in one form or another. The Sadducees were essentially the first-century Levitical priests of Yeshua’s day. And because these were unfaithful and disobedient to their charge as Yah’s chosen intercessors, their entire line was “cut off” from before Yehovah! Yikes!

 

When you think about it, that was a terrible situation that is echoed even today in religiosity, where certain so-called church leaders have grown wealthy beyond reason through their selling of the Word of Yehovah.

 

The Levitical Priests were meant to foreshadow the Person and Ministry of Yeshua Messiah, who Himself was perfect, both ritually and spiritually pure/clean. He was qualified in every sense to be the world’s atoning sacrifice and officiate as the High Priest in the heavenly Mishkan, offering our prayers, praise, worship, and petitions unto Yehovah. Praise Yah from Whom all blessings flow!

 

“Being Cut-off from Before Yehovah”

 

To profane the offerings/the holy things of Yehovah incurred a heavy price upon the one who profaned the offering: They would be cut off from Yah’s presence.  For a priest to be cut off from the presence of Yah meant that he was no longer permitted to function and serve in the esteemed Tabernacle service. To function in the esteemed Tabernacle service meant that the priest operated and served in the presence of Yehovah. Contrast transgressions against the Torah for ritual purity for the non-priests of the nation: The penalty was for them to be “cut off from their kin or their people.”

 

We should not overlook that the unclean priest who would dare to encroach upon the holy offerings of Yah (i.e., to partake of the holy offerings of Yehovah in a ritually impure state) would only suffer personal alienation from Yehovah. Many Torah teachers believe that the penalty for transgression of this mitzvah could involve Yehovah personally meting out judgment and even wrath upon the offender. I believe both forms of penalties are likely, especially given that in most cases, only Yehovah would know the true cleanliness of each officiating and partaking priest. Thus, the thought of Yehovah cutting a priest off from His presence seems to be a very personal retributive active by the Almighty against the guilty priest.

 

Levitical Priest Clean-up

 

The logical question that comes to mind in this reading is, given the inevitable event that each priest would come into a state of ritual impurity/uncleanness at some point in their service, how did they get cleaned up and restored back to service? Well, turns out that the prescription for priestly clean-up was quite simple: They would be expected to step aside unilaterally and temporarily from service in anticipation of getting cleaned up (22:4-8; cf., Midrash Rab. Numbers 10:8). This act of separating oneself from priestly service and from the people is referred to as “nazar,” which means to “separate oneself,” “to withdraw,” and even “to fast” (T. Hegg; “Studies in the Torah-Leviticus,” pg. 156). According to Hegg, “nazar” is the Hebrew root word for “natzir,” from which we get “Nazarite.” You may recall that a Nazarite took a vow of service unto Yehovah, and part and parcel of that Nazarite vow was for him to abstain from certain carnal practices and things such as consumption of alcoholic beverages and cutting their hair until their vow was fulfilled.

 

But having withdrawn from service and from the people and from partaking of the meals provided for them by Yehovah through the sacrificial system for a brief period, they would be afforded the opportunity to get cleaned up and be restored to their priestly duties.

 

Let’s not overlook the reality that the worshiper (i.e., the offerer) would be required to also be in a state of ritual purity to worship at the Tabernacle properly. So, the same expectation was placed upon every worship when they became ritually unclean/impure: They needed to separate themselves from the place of worship and get cleaned up as quickly as possible.

 

Yehovah always provides a way back home for His chosen ones, doesn’t He? However, priests and worshipers are expected to be in a state of cleanliness to serve and worship properly. Ignoring this requirement was to transgress Yah’s Torah (i.e., commit sin), profane Yah’s holy offerings, and die due to their sinful actions (22:9).

 

The remainder of chapter 22 in our reading today goes into moderate detail as it relates to Yah’s requirement that it be in a perfect physical state for it to be accepted by Him. From there, Yah provides specifics on the humane treatment of all sacrifices and the time constraints imposed upon the people for consumption of the resulting sacrificial meals. He wraps up this section by reiterating the importance of adhering to His exacting requirements when transacting the holy things (i.e., the offerings and sacrifices) unto Yehovah to avoid profaning His holy name and to ensure that He was “sanctified among the people of Yehovah” (22:31-33; ESV).

 

Practical Modern-Day Halachah Application

 

What does this say about us today, who are aspiring priests in the upcoming Kingdom of Yehovah? Our horsepower, so to speak, comes from our accessibility to the throne-the very presence of Yehovah–that was and is made possible through the Person and Ministries of Yeshua Messiah. To be cut off from Abba Yah’s presence is to make null and void a Netzer’s truest purpose in the world and for the world tomorrow.

 

When we come to faith (i.e., when we enter a true and substantive relationship with the Almighty), we are cleansed through the Person and Ministries of Yeshua Messiah. Allegorically, we are issued a dazzling set of holy garments. However, it becomes the disciple of the Messiah’s responsibility to maintain that initial cleanliness and to keep their holy garments clean and white.

 

Bear in mind, beloved, I’m not talking about the modern Netzer maintaining a state of ritual purity. That ritual purity as outlined in Torah applied specifically to one being in an acceptable state of cleanliness, making worship at the Tabernacle and Temple permissible. We’re not talking about that form of ritual purity here. Here we’re talking about simply being cleansed and free from sin and having one’s heart and mind in a circumcised state that makes true worship of Yah–that which is in Spirit and in Truth–possible. You see, Yah will not tolerate sin in His presence, nor will He tolerate the presence of sin in our relationship with Him. So, we are expected to be clean from sin by (1) no longer sinning when the Holy Spirit convicts us. (2) confessing our sins to Yehovah, repenting of that sin, and asking Yah’s forgiveness. And then stop sinning and resume walking blamelessly in His ways. Resisting sin. Avoiding situations where we may be led to sin. And so forth. Why? Because sin profanes; it pollutes; it contaminates our praise; our worship; our prayers; our petitions; and even our covenant relationship with Yehovah. For our praise and worship and prayers and so forth are holy unto Yehovah when they are rendered unto Elohim from one who is pure of heart and who is undefiled.

 

To think that we can simply live whatever hellish life we want to after coming into faith with the Almighty and not being liable for being cut off from Him is to be naive at best. Yah will only tolerate foolishness on our part for so long before He ultimately decides to cut us loose. And no Kingdom-bound, kingdom-minded believer wants any part of that. So, our Torah reading certainly should give us spiritual cause to pause and ensure that we are always in a state of cleanliness. Yah will not receive our worship, praise, petitions, and prayers if we remain unclean. So, let’s always assess our state of purity before Yehovah. Seek the Spirit’s help to spotlight any and all areas and incidents of filth that so easily besets us (Hebrews 12:1).  Open ourselves to the Spirit’s leading in helping us keep our garments dazzling white and undefiled (Revelation 3:4; 16:15).

 

When it comes to rendering unto Yehovah that which belongs to Him–those things that are holy unto Him such as our tithes and offerings, our worship and praise, and our service to Him, in addition to being in a spiritually and physically clean state, it falls to each of us to ensure that we render unto Him the very best that we have, every aspect of such elements of worship must be perfect and without defects. He gave us and continues to give us His very best, and it falls to us to reciprocate and render unto Him our very best.

 

Unfortunately, many people of faith simply go through the motions to render unto Yehovah elements of worship that are less than perfect. In fact, most folks render unto Yah half-hearted elements of worship (e.g., meager offerings and partial tithes; half-hearted praise and worship efforts; less than transparency in their prayers and petitions, often with personal agendas overriding what should be the true aim of that form of worship; and of course, self-serving elements of worship that serve to enrich the individual at whatever personal level suites them such as receiving accolades, fame, and fortune for their service and worship). If our worship is to be accepted by Yah, every element of our worship must be as spiritually perfect as Yah has made possible.

 

So, when we come before Yehovah, even in our intimate times of prayer (i.e., intercessory and petitions), it is vitally important that we critically assess our motives, the state of our hearts, and the purity of our walk (i.e., undefiled by sin) so that our worship may be accepted of Yah and that He receives the glory and honor that He so richly deserves. The Holy Spirit (aka, Ruach HaKodesh) will help us with these things. We simply need to “let go and let Yah” do His thing in us. Anything lacking in us and in our offering must be corrected as soon as it is noticed or revealed to us. Then, and only then, will our worship be accepted of Yah.

 

When looking at these readings each week, it is highly important that we bear in mind that the contents contained therein always, in one way or another, point us toward Yeshua. The content of these readings provides the Kingdom-minded/Kingdom-bound disciple a prophetic shadow picture of the good things that our Master has brought us, and they paint for us a beautiful portrait of His Person and Ministries (Hebrews 10:1; 8:5). Not only was Master the perfect offering and sacrifice to atone for our sins and to bring us into a right relationship with the Creator of the Universe, but He also serves in the heavenly Temple (aka the heavenly Mishkan) as our perfect and sinless High Priest (aka, our Cohen HaGadol) on our behalf (Hebrews 5:6; 6:20; 7:17).

 

Thus, when everything is spiritually and physically in place and in order, we can, as the writer of Hebrews proclaimed, “come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16; KJV).

 

Shabbat Shalom Saints, until next time, may you be abundantly blessed and have an overcoming week in Yeshua Messiah.