by Rod Thomas | Jan 14, 2023 | Blog
Introduction
Shabbat Shalom, beloved of Elohiym. I pray that you, your families, and your fellowships are well and blessed on this blessed day of rest in Yeshua Messiah.
This is “The Ordination of the Levitical Priests: A Foreshadow of Good Things to Come.”
It will discuss the 66th parashah of our 3-year Torah Reading Cycle, contained in Exodus/Shemote 29:1-46.
The previous two readings were about Yah’s plans for constructing the Tabernacle and its instruments/implements of worship. These would be rough imitations of the heavenly Mishkan that Yah showed Mosheh from His holy mountain.
Today’s Reading revealed Yah’s plan for Aharon and his sons’ ordination.
Aharon and sons would present themselves at the entrance to the Tabernacle to begin their ordination.
Filling our Hands
One of the many concepts we may draw from our Reading this week is the Hebrew rite of ordination or consecration.
It carries a most curious connotation, which, when correctly translated, possesses tremendous spiritual applications. Moreover, the associated sense is “the filling of one’s hands.”
In the opening verse of our Reading, Yehovah instructs Mosheh to consecrate/ordain (I.e., qadash) Aharon and sons to serve Him as set-apart priests. Through the ceremony laid out before us in our Reading, Mosheh would, in effect, be “filling the hands” of Aharon and sons, which is to say that their entire existence would be dedicated exclusively to the service of others and unto Yah.
As an aside, it so happens that the sacrifices that would accompany this consecration/ordination ritual were referred to as “filling offerings” (Tim Hegg’s Commentary on Torah Reading 66).
The Levitical Priestly Heritage Rested Exclusively with Yehovah
So full would the “hands” of the priests of Yah be that they would not receive the coveted land inheritance that was promised to the descendants of the patriarchs, nor would they engage in any family trade as a means of income.
Moreover, Yehovah said to Aharon: “thou shalt have no inheritance in their land, neither shalt thou have any portion among them; for I am thy portion and thine inheritance in the midst of the children of Yisra’el” (Numbers/Bemidbar 18:20; LXX).
Wherefore Levi hath no part nor inheritance with his brethren; Yehovah is his inheritance, according as Yehovah thy Elohiym promised him (Deuteronomy/Devarim 10:9; KJV).
(1)The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Yisra’el: they shall eat the offerings of Yehovah made by fire, and his inheritance. (2) Therefore, shall they have no inheritance among their brethren: Yehovah is their inheritance, as He hath said unto them (Deuteronomy/Devarim 18:1-2; KJV).
Thus, their service unto Yah would result in Yah providing for all their needs. Furthermore, from a spirit and truth perspective, isn’t this exactly what our Master admonished us to do?
(31) Be not anxious, therefore, nor say, “What shall we eat, or what shall we drink, or, how shall we be covered?” (32) For after all these things do the people of the world inquire: but your Father who is in heaven knoweth that also by you are required these all. (33) But seek first the kingdom of Aloha and His righteousness, and all these shall be added unto you (Matthew 6; The Etheridge NT Peshitta).
Like the Levitical Priests of Old, Our Inheritance as Netzarim Rest Exclusively in Yehovah
Of course, this is not to say that we, as Netzarim, need not work and do what is required to provide for our families and ourselves. The apostle Shaul wrote to the Thessalonian Messianic Assembly “that everyone who willeth not to work, neither should he eat” (2 Thessalonians 3:10). But instead, our Reading suggests an understanding that Yehovah will provide for all our needs if we but dedicate ourselves to Him and His service above all of life’s concerns.
Despite the many spiritual applications one may glean from this Reading, we must recognize that it is first and foremost a foreshadowing of the Person and Ministry of our Master Yahoshua HaMashiyach (Hebrews 9:11). For indeed our Master’s hands were filled with service unto Yah and to those whom He was sent He set free from the bondage of sin and despair. Yes! He alone is our High Priest after the order of Melchizedek, interceding even today in the heavenly Mishkan (Hebrews 5:8-10; 7:25).
What I would like to do for the remainder of this discussion is to walk through the various steps of the Levitical Priesthood Ordination Ceremony and glean from them the spirit and truth applications that we, as Netzari, should recognize and apply to our respective walks with Messiah.
Step One: The Cleansing/Washing (29:4)
The first step of the priestly ordination ceremony would be for Mosheh to wash Aharon and his sons with water at the entrance to the Tabernacle (aka the “miqdash”).
When we come across mention of God’s people undergoing some form of washing in scripture, it tends to have nothing to do with personal hygiene. But instead, it is an act or action meant to transition God’s set-apart people from a state of ritual impurity to a state of ritual or ceremonial purity. You see, because Yah is holy (aka qadosh), He requires that His people be in a spiritually clean (and, to some extent, physically clean) state in order for them to be in His presence. Thus, He requires those who would come to worship Him to be in a state of ritual purity or cleanliness. (For the sake of time and not going off course in our discussion, we will put off any further discussion on the general topic of ritual purity for another time.)
Nevertheless, the washing that Aharon and his sons would undergo would be a precursor of washings that would be required of God’s people whenever they were found to be in a state of ritual impurity (e.g., when they came into contact with the remains of a dead person or animal; when they have suffered a contagious and debilitating illness such as leprosy; etc.) and they sought to worship Yah at His dwelling place (I.e., the Tabernacle or Temple). The sinfulness of general human existence would place one in a state of ritual impurity and disqualify one from entering into worship until they were made ritually pure.
On every such occasion, the ritually impure soul would be required to wash in a body of living water, often referred to as a “mikveh.” In the case of our Reading today, however, Yah ordained that Mosheh wash the candidates for ordination with water at the tabernacle entrance.
As an interesting aside, archaeologists have, over the decades, uncovered several mikveh pools and baths on the temple mount. This is evidence that being in a state of ritual purity was an inseparable part of Hebrew worship during the first and second temple periods. Moreover, even today, many synagogues around the world have mikveh pools installed on-site as a convenience for their members to enter into a state of ritual purity when they come to the synagogue to worship.
The Priestly Washing: A Foreshadow of Yahoshua’s Baptism by John the Immerser
This washing that Aharon and his sons would undergo as part of their ordination into the Levitical Priesthood foreshadowed the baptism of Yeshua Messiah.
But first, a little background is in order here.
A Levite could only be ordained to serve in the Holy Place once he reached his 30th year (Numbers 4:2-3). Luke 3:23 records that Yahoshua began His public ministry at about 30 years of age, which parallels the Levitical priestly office age requirement.
However, Yeshua was of the Tribe of Judah/Yehudah, which would technically disqualify Him from being a Levitical Priest (Hebrews 7:14). But Abba had another priesthood in mind for His beloved Son and ultimately for those who would be His (Hebrews 7:11-12). Yeshua would instead be ordained into the Melchizedekian priesthood (Hebrews 7:14-17).
Thus, the first step in that ordination process was for Him to undergo the required washing. In that day, the washing would come in the form of John/Yochanan the Immerser’s baptism.
It must be firmly understood that although John’s/Yochanan’s water immersion was for purposes of teshuvah—repentance and remission of sins (Matthew 3:11), our Master Yahoshua because He was sinless, underwent water immersion to fulfill the requirements for His entry into the priesthood:
(13) Then came Y’shua from Galeela to the Yordanan to Yochanan, to be immersed by Him. (14) But Yochanan was refusing Him and said, “I should be immersed by You, and You come to me.” (15) Then Y’shua answered and said to him, “All (it) now for as such, it is proper for us to fulfill all righteousness,” and then he allowed it (Matthew 3; AENT).
Yahoshua, our Messiah, would thus begin His ministry as our High Priest, His hands filled with service to His Father and humanity. Thus, in spiritual alignment with the Levitical Priesthood, He would be about atoning for the sins of those who would be God’s people.
The Priestly Washing: A Foreshadow of Water Immersion for God’s Covenant People
In addition to Aharon and sons’ ordination washing being a foreshadowing of our Master Yahoshua’s water immersion by John/Yochanan, I cannot help but see the parallels to the water immersion we Netzarim undergo when we come into Faith.
Why must a would-be disciple of Yahoshua Messiah undergo water immersion? Well, there are a few solid reasons why.
1. Our Master Yahoshua was water immersed by John/Yochanan the Immerser. Moreover, as His disciples, we must imitate Him in every conceivable way. And that, of course, would include being water immersed.
2. Water Immersion was required of all who came to Faith through Yeshua Messiah (as recorded throughout the Book/Cepher of Acts of the Apostles), and the tradition continued throughout the early assemblies of Messiah.
3. Water Immersion is often the conduit by which a disciple of Yeshua receives the gift and indwelling of Yah’s precious Holy Spirit (aka the Ruach Qodesh).
So, as Yah’s covenant people, we follow the example set by our Master Yeshua and undergo water immersion when we come into Faith. We do so for the remission of sins, to publicly be identified as a disciple of Yahoshua Messiah, and because it is the right thing to do.
Step Two: Aharon and Sons Don their Priestly Garments (29:5-6, 8-9)
After being washed by Mosheh at the entrance to the Tabernacle, Aharon and his sons were to put on their newly created priestly garments.
I wrote about the spiritual applications associated with wearing the priestly garments in last week’s Reading discussion entitled: “The Renewed Covenant Spiritual Application of the Levitical Priestly Garments-Thoughts and Reflections on Torah Reading 65.”
I will not rehash the content of that discussion here, but I humbly suggest that if you have yet to read that post and are so led, check out that post.
Having been made ritually pure by Mosheh’s washing, the priestly candidates were then permitted to don their priestly vestures and be ready for service unto Yah.
One cannot truly serve Yah as He requires unless they are spiritually pure/clean. Furthermore, upon becoming spiritually pure/clean through the Person and Ministry of Yeshua Messiah, we receive our holy spiritual garments, which we are tasked to maintain in a pristine state for service unto Yah.
Let us not forget, beloved: We are priests in training, and Yeshua is our Cohen HaGadol (Revelation 1:6; 5:10). Thus, it behooves us to understand the tremendous spiritual applications contained in the Reading that is before us today.
Step Three: The Anointing (29:7)
After Aharon and his sons were washed by Mosheh and dressed in their priestly garments, Aharon would receive the anointing for His High Priestly office with oil.
Our Reading tells us that Yah tasked Mosheh to apply the anointing oil to Aharon’s head.
Mosheh’s pouring of the sacred anointing oil upon Aharon’s head during the ordination ceremony (referred to as “meshuchim”) served to consecrate or dedicate or set apart Aharon for service as a High Priest or Cohen Gadol.
Although not explicitly mentioned in scripture, the use of oil to anoint the Levitical High Priest, a Hebrew prophet, or a king of Yisra’el, is linked to and foreshadowed the gift and indwelling of the Holy Spirit (aka, Ruach HaQodesh).
The renewed covenant parallel here as it relates to the anointing of Aharon and the Holy Spirit descending upon our Master Yahoshua just after His baptism is striking.
When our Master Yahoshua emerged from the waters of His baptism by John the Immerser, Yah’s Spirit (aka, His Ruach) “descended like a dove upon Him” (Matthew 3:16; cf. Isaiah 11:2-3; 42:1-7; 61:1).
Furthermore:
(13) And when the accuser had finished all his temptations, he departed from His presence for a while. (14) And Y’shua returned in the power of the Spirit to Galeela…(Luke 4:13-14; AENT).
The actual work of the Kingdom requires Abba’s Spirit to dwell upon and within His chosen ones. Among a great many things, the Father’s Ruach empowers, authorizes, encourages, teaches, leads, guides, protects, and sets His chosen ones apart from the rest of the world for His exclusive service. Like Aharon, the anointing was an intricate, inextricable element of Yahoshua’s ordination or consecration to His priestly office of Cohen Gadol after the order of the Melchizedek (Psalm 110:4; Matthew 17:1-9; Hebrews 5:6; 6:20; 7:17).
It was a common occurrence that the Holy Spirit would be poured out upon the first-century saints upon them receiving water immersion (John 1:33; Acts 2:38-41; 10:47-48; 11:16-17). When some of us are water immersed, we receive the gift of the Holy Spirit. Others, such as Cornelius (Acts 10:45), receive the essential baptism of the Ruach HaQodesh (aka the Holy Spirit)—or the anointing–at another time during the believer’s walk with Messiah. This is to say, Yah determines when one will receive His anointing or His precious Spirit.
As priests in training (Revelation 1:6; 5:10), like our Master before us, we receive the Holy Spirit—Abba’s anointing—so that we may be of exclusive service to Yah and His Kingdom.
Step Four: The Sacrifices and Offerings
The next multi-faceted step in Aharon and sons’ ordination ceremony involved 3-sacred sacrifices/offerings.
Beginning in verse 10, Mosheh is instructed to provide a bullock for a vicarious sacrifice offering as an essential part of the ordination ceremony.
This vicarious sacrifice was meant to atone for and expiate the sins of Aharon and his sons. One cannot have access to and serve Yah unless they are spiritually pure (unless their sins are first atoned for and expiated).
Aharon and sons would be instructed to place their hands upon the head of the bullock just prior to the animal being killed. This is an essential element of a vicarious sacrifice. The placing of the hands of the offerers upon the head of the innocent victim (in this case, the bullock) symbolized the transference of the offerers’ sin guilt upon that animal. Then the animal is slaughtered and some of the blood that will be collected is smeared upon the altar’s horns and poured out or dashed upon the altar’s base.
The Young Bull (aka bullock) served as a Chatat. A Chatat was a “Sin Offering“. A Chatat served to atone and expiate the unintentional sins of the offerer. This offering was only worthwhile if the heart of the offerer was repentant. The term “Chatat” is derived from the term “Chayt,” which means to miss the mark.”
The fat of the chatat would be recovered and burnt upon the brazen altar as a sweet aroma unto Yah.
The rest of the bull’s remains were to be burned outside the camp as a sin offering. This is, of course, a direct foreshadowing of the once and forever atoning sacrifice of our Master Yahoshua Messiah. Like the chatat sacrifice, our Master’s crucifixion/sacrifice would be carried out outside the city of Yerushalayim.
Hebrews 9:22–And almost all things are by the law purged with blood: and without shedding of blood is no remission (KJV).
In addition to the bullock sacrifice, Mosheh would provide two unblemished rams as sacrifices for the ordination.
The first One Ram would serve as a Burnt Offering (29:15-18). It too would be a vicarious offeringcalled an “Olah“. This offering, or “Olah,” was meant to represent the offerer’s complete submission to Yah’s Will. We’re talking about complete submission to Elohiym: A dying to self for the service of Elohiym. Thus, the entire offering would be rendered unto Yah, and the offerers would have no part of this offering.
This olah was a foreshadowing of Yeshua’s complete and unwavering submission to the will and service of His Father, even until death:
(5) Let this mind be in you, which was also in Messiah Yeshua: (6) Who, being in the form of Elohiym: (7) But made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: (8) And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross (Philippians 2; KJV).
Thus, this reality must serve as the Renewed Covenant believer’s example: Dying to self and dedicating oneself to the exclusive service of Yah, even unto death.
We get a sense of intimate closeness with the Creator of the Universe when we speak of the “olah” offering. In some English translations, this offering is called an “ascension offering“. The term “olah” is derived from the same root word as “aliyah” which means to either migrate to Yisra’el or for one to ascend to the Bema (podium) to say a blessing over the Torah. In the olah, the sacrificed animal’s blood is applied to the altar (for the expiation of sin), and then the animal remains are burnt on the brazen altar.
Again, from a renewed covenant perspective, the ascension offering foreshadows that the renewed covenant believer must place on the altar and render unto Yah. We are talking about those sins and life baggage from the believer’s life “that so easily besets” him or her from truly serving (Hebrews 12:1). All that besetting baggage and sin must be burned up entirely upon the spiritual altars of our hearts. We must give everything up for the service of our eternal Master.
The second Ram’s sacrifice/offering is referred to as the “ram of ordination” or the “tenuphah” vss. 22 and 27. Its blood would be collected and applied to Aharon and sons: specifically to their right earlobes, right thumbs, and the big toe of their right feet, as well as it was to be sprinkled upon their garments along with some of the anointing oil. The remaining blood would then be thrown against or sprinkled around the base of the brazen altar. All but the breast of the animal’s remains, along with a grain offering, would be rendered unto Yah: First as a “wave offering” and then as an “ascending smoke offering” for a sweet savor unto Yah; an offering made by fire unto Yah. The breast portion of this sacrificed ram, along with the remaining grain offering that sat in a basket at the entrance to the Tabernacle, would be waved before Yah and consumed by Aharon and his sons. This meal was considered to be holy by Yah. Moreover, because of its holiness, Yah required that all of it be consumed by His chosen ones before morning. That which was not eaten had to be burned.
The “tenuphah” or “wave-offering” would symbolize Yah’s acceptance of the offerings that were rendered unto Him by His people. Yah Himself described these offerings as being of “a sweet-smelling aroma” to Him.
This offering also symbolizes Yah’s acceptance of Aharon and his sons into service as His set-apart priests. Their entering into service was pleasing unto Yehovah.
Where is the spiritual application here? A wonderful foreshadowing of the “tenuphah” here is seen in the “bat kol” of our beloved Master:
(16) And when Y’shua was immersed, He arose at once from the water and heaven was opened to Him, and He saw the Spirit of Elohiym which was descending like a dove and it came upon Him. (17) Behold, and a voice from heaven (I.e., a “bat kol”) that said, “This is My beloved Son in whom I am pleased” (Matthew 3; AENT).
While He yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, “This is My beloved Son, in whom I am well pleased; hear ye Him” (Matthew 17:5; The Transfiguration; KJV).
Just as it was imperative that Aharon and his sons be formally approved for their priestly assignments, so was it imperative that Yah formally approve our Master Yahoshua to assume His priestly ministry. Moreover, of course, He was profoundly approved in the hearing of many witnesses.
Again as priests in training, we are shown to be approved by Yah through that which He does in us and through us. Yah’s work in each of us is evidence that Yah has accepted us as His chosen vessels (Philippians 1:6; 2 Thessalonians 2:17; Hebrews 13:21).
Thus, it behooves each of us to routinely assess the state of our covenant relationship with Yehovah. Is He perfecting us for His service? Are good works being performed through us and within us? If so, then Yah is pleased with us and has accepted us as His priests in training, His Kingdom servants.
The Apostle Paul advised his young protege Timothy to always be on guard and present himself as one approved unto Yah, a workman that need not be ashamed, and who consistently divides the Word of Truth (2 Timothy 2:15). And so, we too must do likewise in our daily walk with Mashiyach. Allow Yah’s Spirit to work in us to transform us into the spitting image of His illustrious Son so that we may serve Him and His glorious Kingdom.
The Application of the Blood
Beginning with verse 20, we learn that some of the blood of the “tenuphah” was to be applied to the right ears, thumbs, great-toes of the right feet, and garments of Aharon and sons. The application of the blood of the “tenuphah” to the ears, hands and feet of Aharon and sons is symbolic of “dedication, or sanctification unto HaShem” (Tim Hegg; Torah Reading-66 Commentary).
As with Aharon and sons, we, as priests in training, must avail our ears always to be open and receptive to the voice of Yehovah. Throughout Torah, Yah commands His chosen ones to “Shema” (I.e., hear, listen, and obey) Him (Deuteronomy/Devarim 5:1; 6:3-4; 9:1; 20:3).
As with Aharon and sons, we, as priests in training, must commit ourselves to the work of the Gospel. Our hands must be filled with service unto Yehovah our Elohiym. Otherwise, what good are we? Yah is counting on us to do the work He has set before us.
Moreover, as with Aharon and sons, we as priests in training must be ever so-ready to do what Yah directs us to do. Our activities should always be sanctioned and sanctified unto Yah, and he must always be our focus and guide. This, in every sense of the phrase, foreshadows what it means for the Netzer of Yehovah to “die to self” (Matthew 26:39; John 8:28, 38; 14:10, 31). That is, to deny ourselves entirely for the service of Yehovah. To live exclusively by our Faith.
I touched upon this concept of dying to self in Part 2 of my discussion entitled: “The Place Where Obedience and Faith Intersect: The Righteous Shall Live by Faith.” I humbly invite you to either listen to or read that post if you have not already done so.
Moreover, let us not forget that the blood of our Master Yahoshua Messiah, as applied to the Heavenly Mercy Seat in the Heavenly Mishkan, cleanses us from all unrighteousness (1 John/Yochanan 1:9; 1 Peter/Kefa 1:2-7).
The blood of our Master Yeshua Messiah, in concert with the anointing of Yah’s Spirit, consecrates the renewed covenant saint for service.
Step Five: The Prize
A portion of the sacrificed “tenuphah” would be provided to Aharon and his sons for a scrumptious meal. This, of course, is in keeping with what we addressed earlier in this discussion, whereby Yah provided for all the needs of the Levitical Priests, including choice meals.
In a significant way, this foreshadowed the prize awarded to Yeshua for His Messianic work. For Yeshua remained faithful in His duties and priestly office, even to His ignominious death (Hebrews 12:2). And because He remained perfectly faithful in His duties, Yah lavished Him with privilege and honor and a Name above all names (Philippians 2:10; Hebrews 1:13).
Consequently, as friends of Yeshua Messiah, we have a similar joy awaiting us in the world tomorrow if we endure to the end (Matthew 24:13; Mark 13:13).
Step Six: A Seven-Day Ordination (29:35-46)
The consecration of the Levitical Priesthood would last some seven days. Each of those 7-days, a bullock was to be sacrificed for a sin offering, and its blood would be applied to the altar for atonement, anointing, and sanctification purposes.
The altar was considered holy unto Yah. Furthermore, whatever touched it was also considered holy unto Yah.
Each day 2-yearling lambs, along with a grain and drink offering as an ascending smoke offering, would be offered unto Yah. One lamb in the morning, the other in the evening. Both are offered in the same manner as a perpetual ritual.
Moreover, Yah promised that if we continued in the Ways He specified, He would meet and speak to us and dwell among us and be our Elohiym. Thus, Yah would sanctify the Tabernacle, the altar, and Aharon and his sons.
I believe the consecration ceremony that would last for seven days is symbolic and foreshadows the sanctification process that we all must experience in our walk with Messiah. The 7-days of ordination represent a Netzer’s lifetime. Our training, learning, and service unto Yah (I.e., the sanctification process) take a lifetime to complete. Moreover, thus, it behooves us as His chosen ones-His priests in training—to make the most of the time we spend in the sanctification process. We have but this one life to give to Yah.
I am fondly reminded of an old gospel song that expresses this sentiment:
“Only one life, so soon it will pass…
Only what’s done for Christ will last.
Only one chance to do His Will.
So give to Jesus all your days,
It’s the only life that pays…
When you recall, you have but one life” (Chorus of Only One Life by Lanny Wolfe).
Closing Thoughts and Reflections
This parashah is undoubtedly a shadow picture of the Person and Ministry of Yahoshua Messiah. We will be most blessed if we pay particular attention to the intricacies of the priestly ordination process/ritual outlined here.
However, as priests in training under the High Priestly leadership of Yeshua Messiah, we would be remiss if we did not glean from the particulars of this parashah that is required of us as candidate priests unto Yah here on this earth.
First, the natural, then the spiritual (1 Corinthians 15:46). Yeshua declared that those who would be true worshipers of Yehovah would worship Him in spirit and in truth (John/Yochanan 4:23-24). For Yah is not interested in those who go about their lives worshiping Him simply by the letter of the law. The one who loves Him with their whole being and who has died to self is the one Yah draws near to (James/Ya’achov 4:8; Hebrews 10:22).
As disciples of Yahoshua Messiah who have been called to an exceeding righteousness (Matthew 5:20), we are to imitate Him at every level. Furthermore, as He came to serve His Father and, in so doing, serve humanity, we are blessed and privileged to serve, having our hands filled.
May you have a blessed and overcoming week of service unto Yah, beloved.
Shabbat Shalom. Shavu’atov. Take care.
by Rod Thomas | Jan 7, 2023 | Blog
Introducing Torah Reading 65
This week’s Torah Reading is the 65th reading in our 3-year cycle. It is contained in Exodus 27:20-28:43. I’ve chosen to entitle this synopsis of the reading: The Renewed Covenant Spiritual Application of the Levitical Priestly Garments.
God Commands the Creation of the Levitical Priestly Garments
We find in 28:1 instructions relating to Aharon and sons serving as priests unto Yah. In Numbers/Bemidbar 18:7, we find that Yah refers to this appointment as a gift unto Levi’s line. These would be responsible for maintaining and operating the Tabernacle.
And then, the remainder of the 28th chapter focuses on the creation of the priestly garments (28:2-40).
Garments for Glory and Honor
Set-apart garments were to be made for Aharon to bring distinction to him and the office he would hold and symbolize the glory and honor associated with worship and service unto Yehovah. Yah mandated that Aharon wear these set-apart garments as an integral aspect of his service to Yah. Without the wearing of these garments exclusively by Aharon (and his Cohen HaGadol successors), as Yah prescribes, there would be no proper ministration unto Yah. For Yah stipulates that there be a mediator between Himself and humanity, at least until the New Heaven and New Earth are brought to fruition in the Olam habah.
These holy garments would facilitate Aharon’s set-apartness. Yeshua’s, our Cohen HaGadol, His set-apartness is defined by His Person and the faithfulness He maintained in His ministry. Thus, Yah exalted Him to this lofty office. And there He continues to serve and intercede on our behalf.
Aharon’s high priestly garments would be an essential element of his worship. Wearing these set-apart garments was as crucial to his worship of Yah as his character, behavior, obedience, and faith.
Renewed Covenant Application of the Priestly Garments
These vestitures foreshadow the Renewed Covenant concepts of holy and righteous living by Yah’s set-apart people. The idea of garments under the auspices of the Renewed Covenant is a metaphor for character. A netzer is expected to be clothed in clean, spotless, and well-maintained garments which speak to their righteous character. Righteous character consists of obedience and faith: The two foundational elements of covenant living. Our glorified Master tells Yochanan the Revelator that He knows of certain members of the Sardis Assembly who had not defiled their garments (Revelation 3:4-5). In other words, Yeshua revealed that some in the Sardis Faith Community had not compromised their profession of faith and who remained obedient and held to their faith in Him and Father Yah. These, according to Master Yeshua, would be rewarded by reigning with Him and with white raiment. The white raiment will be the restored brilliance and glory (i.e., light) that was lost to humanity at the time of the fall.
To soil one’s garments would, of course, translate into one compromising their walk in Mashiyach. Unforgiven and ongoing sin corrupts one’s spiritual clothes. When we come to faith, we are given a clean slate, which means that Yah issues each of us a clean set of spiritual garments. Throughout our respective walks with Messiah, we inevitably sin. In so doing, we must confess our sins to Yah, seek His forgiveness, and not repeat the sin. Thus, we maintain the cleanliness and integrity of our spiritual garments. However, when we willfully continue in sin, and we do not repent and seek Yah’s forgiveness and turn from our wicked ways, our spiritual garments become soiled and in a state of disrepair. Yah sees this as shameful (Rev. 16:15). The one who does not maintain his spiritual garments properly will forfeit their reward.
Israel’s Name Inscribed on the High Priestly Garments
Aharon’s set-apart garments consisted of various elements that acknowledged in multiple manners the 12 tribes of Yisra’el. Yisra’el’s well-being before Yehovah was the central focus of the Cohen Gadol’s attire. Thus, whenever the Cohen Gadol would wear the garment in service/worship, Yisra’el-Yah’s people-would be before Yehovah. How much more does our Master, clothed in holiness and righteousness, operating as our High Priest in the heavenly Mishkan, put forth our name before Yehovah day and night continually (Hebrews 7:25; 9:24)? As our prayers go up before Yehovah as fragrant incense, Yeshua intercedes on our behalf before Yehovah. Yeshua’s intercessory work in the heavenly Mishkan makes our prayers and worship acceptable before Yehovah (cf., 28:38). Praise Yah.
The Bigger Picture
Many have taken on the mantle to specifically codify the spiritual application of each element of the Levitical Priestly garments. And as fulfilling as this may be to us in our continued search for truth and our walk-in Mashiyach, I do not believe Yah purposes us to get lost in the weeds (so to speak) in our search for understanding of the types and images that are associated with the Tabernacle and its implements. I used to worry about the extent of my knowledge of these things. But the truth is that when we study and attempt to apply the many types, shadows, and images that the Tabernacle and its implements provide us to the Person and Ministry of Yeshua Messiah, we risk not seeing the bigger picture. For indeed, the whole of Torah is a prophetic shadow picture of the Person and Ministries of Yeshua Messiah (Colossians 2:17; Hebrews 9:9-11; 10:1). And so, instead of focusing on the minutia of such things as how the elements of Aharon’s garment directly applied to Yeshua’s person and ministry, let us recognize instead and praise Yah for His plan of salvation, redemption, and restoration, and our Master Yeshua’s role in making the restoration of our covenant relationship with Yehovah possible. Let us focus on maintaining our spiritual garments in an uncorrupted state and glorifying our Father in heaven. Because, like Aharon and his sons, we must have the proper attire, which is properly maintained, for us to worship and properly serve Yehovah our Elohim (28:43). Failure to wear the sanctioned and properly maintained spiritual garments that Yah has given us will result in our spiritual death.
Have a blessed and overcoming week in Messiah.
by Rod Thomas | Dec 23, 2022 | Blog
Shabbat Shalom!
Warm greetings to you, dear Saint. We hope, trust, and pray that this post finds you, your families, and your fellowships well and blessed on this bitterly cold Sabbath amid Hanukkah 2022.
Our Torah Reading
Have you ever considered the reality of a connection between our freely giving to God that which we have and His presence in our lives? Interestingly, the writer of the Book/Cepher of Hebrews/Ivryt 13:15 encouraged us to continually offer unto Yehovah our “sacrifices of praise” (13:15). And he described sacrifices of praise as being “the fruit of our lips giving thanks to His Name.”
What does giving unto Yah continuous sacrifices or praise offerings have to do with Yehovah dwelling with His people? Simply this: Yehovah inhabits the praises of His people Yisra’el (Psalm 22:3).
Of this beautiful verse, Bible Commentator Matthew Henry wrote:
And, as thou art infinitely pure and upright thyself, so thou delightest in the services of thy upright people: Thou inhabitest the praises of Israel; thou art pleased to manifest thy glory, and grace, and special presence with thy people, in the sanctuary, where they attend thee with their praises.
We glimpse this reality in our Torah Reading for this Shabbat. Which, by the way, is the 63rd Reading of our 3-year Torah Reading Cycle.
It is contained in Exodus/Shemot 25:1-26:30. However, I have been led to focus only on 25:2. And which reads:
“Speak unto the children of Yashar’el, that they bring Me an offering (i.e., Terumah): of every man that gives it willingly with his heart ye shall take My offering” (Cepher).
Here, Yah is instructing Mosheh to take up a freewill offering from the Children of Yisra’el for the purposes of constructing the Tabernacle (i.e., Mikdash).
More on the specifics of this later.
The Relationship Between God and Moses a Foreshadow of Good Things to Come
Mosheh (aka Moses) enjoyed (enjoyed not in a pleasant, desirable manner per se, but in a privileged, exclusive sense—a communion and closeness—an intimacy—a “yada” closeness—with the “Great I Am.’ One that no known human possessed in his day.
For the better part of four centuries, Yehovah had pretty much-left humanity alone. Truly, during the four centuries, we dwelt in Egypt/Mitsrayim, we had no contact with Yehovah. And Yah did not reach out to us.
That’s not to say that Yah wasn’t working steadfastly behind the scenes—in the recesses of time and space—on our behalf. He no doubt was busily laying the groundwork—preparing for His grand reentry into human affairs, having last interacted with the Patriarch Joseph (aka Yosef) in his exaltation as grand vizier over Mitsrayim centuries prior.
Then, in the most unanticipated, unimaginable manner, Yah reveals Himself to this fugitive from Egypt. And Yah does so in a most intimate yet gloriously miraculous way. He speaks directly to Moses/Mosheh from the burning bush that was not consumed atop Mount Sinai (3:2-4).
Truly, on that historic day, heaven came down to earth. And the Creator of the Universe once again spoke face-to-face with a human being. Once again, humanity was lifted up to heaven to commune with Elohiym. He was lifted from the muck and mire and mundaneness of this world.
And thus began one of the most unique relationships ever to exist between Yehovah and humanity.
Of this unique relationship, Torah describes:
“And Yehovah spoke unto Mosheh face-to-face, as a man speaks unto His friend” (33:11; Cepher).
“With him (i.e., Mosheh) will I speak mouth-to-mouth, even apparently, and not in dark-speeches; and the similitude of Yehovah shall He behold…” (Numbers/Bemidbar 12:8; Cepher).
“And there arose not a prophet since in Yashar’el like unto Mosheh, whom Yehovah knew face-to-face” (Deuteronomy/Devarim 34:10; Cepher).
Indeed, the only other human—although He was divinely conceived and born into this world—to match and even greatly exceed Moses/Mosheh in terms of closeness or intimacy with Yah was Yahoshua, our Master. And most certainly, Mosheh was a type of Messiah in many ways. The most prominent of ways is the intimate relationship with Yah.
Thus, Mosheh, like our Master, brilliantly foreshadowed the intimate relationship we today may share and embrace with Yehovah through the Person and Ministry of Yahoshua Messiah. Mosheh was “a shadow of good things to come” (Hebrews 10:1).
Mosheh inaugurated or set into motion Yah’s Plan of Restoration, Redemption, and Salvation that featured Yah fellowshipping—dwelling—with His people.
Master Yahoshua facilitated and brought to full reality Yah’s Plan of Salvation, Redemption, and Restoration (Hebrews/Ivryt 12:2). In fact, not only did Master mediate this superior covenant—this intimate covenant relationship between Yehovah and Yisra’el—us—where Yah dwells with His children. But better, Yah dwells within His people (John/Yochanan 14:17; 1 Corinthians 6:19). Uniting Himself to His people through His perfect Son Yeshua HaMashiyach.
Yah Intends to Dwell Among His People Through Their Giving
We find in 25:2 of our reading where Yehovah instructs Mosheh to take up a freewill offering (i.e., Terumah) from among the people. The freewill offering of the people would facilitate the construction of Yah’s tabernacle (i.e., Mikdash).
He says to Mosheh in verse 25:8-9:
“Let them (i.e., the people) make for me a sanctuary (i.e., Mikdash) that I may dwell among them.”
The people had come into possession of precious, natural earth elements that Yah had beforehand entrusted to us through His giving favor in the sight of the Egyptians, who gave us their wealth upon our departure from Egypt. Torah describes this exchange of wealth as our “plundering the Egyptians” (Exodus/Shemot 12:36).
The sanctuary was meant to be a holy point of reference for us. Yah was explicit that we, His people, in constructing the mikdash, would be constructing a physical edifice such that He may dwell among or dwell in our midst. Yah would not be dwelling in the mikdash, although His presence would be manifested above the Ark of the Tabernacle.
In devising the construction of the mikdash, Yah realized that humans often need a physical, visual reference whereby they may emotionally and intellectually associate themselves with the holy and divine (1 Kings 8:27). The mikdash would fill that need. It would also serve as the focal point or the point of initiation—even the physical and spiritual source—of Godly rule for us. That is as long as Yah’s presence remained with us.
Thus, Yah would eventually stipulate an implementation of community and priestly rules that would facilitate His continued presence among us. These community and priestly rules would separate us from the defilements of the nation peoples of this world to that Yah’s presence would continue with us (Leviticus/Vayiqra 15:31).
Thus, from the mikdash would flow rivers of living water: Yah’s holiness and truths.
Mosheh (our mediator/intercessor) would oversee the tabernacle’s construction. The tabernacle’s construction, for Yah to inhabit it, had to be constructed in accordance with the pattern that Yah revealed to him on the mountain those 40 days.
Spiritually speaking, these bodily tabernacles/sanctuaries/temples of ours must conform to the very image of Yahoshua Messiah for Yah to dwell therein.
How we image Yah to this corrupt and dying world must precisely match that of the Person of Yeshua. Like the development of the mikdash/tabernacle, our imitation of Master Yahoshua must be spot on if we are to be Yah’s chosen ones. There can be no compromise. Thus, as we intently study Torah daily, it becomes equally important to study the Gospel and the Apostolic writings. For we must understand and put on Messiah and walk therein so that Yah may continue to dwell within us.
Our Offerings—Terumah
Central to our thoughts and reflections today beloved is the English term “offering.” The Hebrew term for offering, as used in 25:3, is “Terumah.” Terumah means to donate (Strong’s H8641). Terumah is derived from the verb “ruwm” which means to “lift something up,” as a priest would lift one’s offering to Yehovah for acceptance.
Contextually, Terumah is exclusive to donations or offerings or gifts given to the priesthood to be offered to Yah.
Robert Alter’s commentary on our focus passage brilliantly calls to the reader’s attention the stark contrast between the Terumah that would lead to the construction of the mikdash and the Terumah that would lead to the construction of the golden calf (chapters 32-34).
Here Yah stipulates to Mosheh the exactness of the mikdash construction along with its implements. This stipulation is driven by holy revelation and by the Creator’s desire to dwell with His people.
The Terumah that would bring about the construction of the idol (i.e., the golden calf) was solely for the purpose of providing the people with a visual reference by which we may retrieve some sense of nostalgia from our former lives in Egypt/Mitsrayim.
Consequently, the very riches that Yah intended/sanctioned for His mikdash, the enemy sought to steal and use for his purposes.
What does this say to us today, beloved? When we are born into this world, Yah endows us with talents and strengths, and potential that He intends to be used for His glory and purposes. And as we go through life and Yah grants us strength to work and accumulate wealth, Yah still expects us to use those resources for His purposes and glory.
Yet, more times than not, we squander the “Terumah” by retaining them for ourselves and giving them over to the enemy and the world.
Oh, many of us might devote some of our Terumah to the work of the Gospel after we come to Faith. But most of us end up dividing the Terumah that Yah has entrusted us with (both tangible and intangible) between the work of the Gospel and ourselves, the world, and the enemy. Unfortunately, we, the world, and the enemy get the bulk of the parceled-out Terumah.
One is forced to consider whether we are truly donating that which Yah has entrusted to us to Yehovah. Does not all we have belong to Yehovah, including our very existence? Of course, it does. Yah stipulates what we should render unto Him so that His will and purpose be achieved on the earth.
Yeshua required His disciples to sell all they possessed, give the proceeds from that sale to the poor, and follow Him (Matthew 19:21; Mark 10:21). And then He requires that we lay down our very lives for Him (John 13:38). Now, that’s some Terumah, wouldn’t you agree?
And so, it falls to us today, as Yah’s elect, when we come into a covenant relationship with Yehovah, to reorient our perspective on Terumah—our giving. Not just the wages we earn or the funds in our savings and checking accounts, but everything else (i.e., our talents, material goods, strength, time, etc.) for His purpose and will.
The Enemy and Terumah
With the direction the world is heading these days, it’s likely that the world—even the enemy—will determine for its citizens what they will be forced to Terumah to its proxies. What is it that they are projecting for the citizens of this world in the not-too-distant future? You will own nothing and work for the state, and you will like it. The Terumah the enemy will require of its citizens is their very lives.
Beloved, now is the day of salvation. Let us turn everything—offer up everything we possess—everything that Yah has entrusted us with—to Him. I’m not suggesting that we all go out and sell all that we possess and give to the poor and gather ourselves into various communes. No, not at all. But rather, let us detach ourselves from our material possessions such that if Yah requires that we dispense of them for the sake of the Gospel, we are willing and prepared to do so. Also, our talents, strengths, time, and even our lives. Yah then becomes our All-in-All. We are no longer defined by nor reliant upon that which we possess. But rather, we fulfill that glorious admonishment of Yeshua that instructs us to seek the Kingdom of Yah and His righteousness first and foremost. And once we do so, Yah will provide for our needs according to His riches in glory.
As Yeshua required of His disciples, nothing we have must stand in the way of our covenant relationship with Yehovah.
The precious construct of the mikdash would be maintained—vouchsafed—by the Levitical Priesthood. These would ensure the sanctity of the mikdash with exacting precision and dedication to ensure Yah’s continued presence therein and within our nation. The keyword here is “purity”. The priesthood was responsible for maintaining the mikdash’ s and the nation’s purity before Yehovah. And the mikdash’ s central purpose was to be the conduit by which Yah would dwell among us. The implements and the procedures surrounding the mikdash ensured Yah’s continued presence among us and our continued access to Yehovah.
Closing Thoughts and Reflections
What do we do to maintain the mikdash that is our bodies and ensure Yah’s continued presence within us?
Well, we eat clean. We guard against impurities (i.e., not just environmental impurities but also impurities that enter the body through our minds, ears, and thoughts) that would defile it and make it an unsuitable dwelling place for Yah. Furthermore, we walk in Torah, imitating Yeshua in the process. We commune with Yah through His Ruach, which resides and operates within us. Yeshua as our High Priest, intercedes continually on our behalf in the heavenly Mishkan. We offer continually unto Yah our Terumah, which includes the fruit of our lips, as well as we offer all that we possess unto Him, even our lives.
Beloved, just as our ancient cousins were poised to offer unto Yah the materials needed to construct the mikdash and facility His presence in our midst, let us offer—Terumah—our all to Yah such that His indwelling relationship with us grows by leaps and bounds and we thereby glorify Him on the earth.
Shabbat Shalom. Shavu’atov. Have a meaningful and blessed Hanukkah. Take Care.
by Rod Thomas | Dec 16, 2022 | Blog
Our Torah Reading this Shabbat features the covenant Yah established between Him and Yisra’el at Sinai.
It is the 62nd Torah Reading of our 3-year Torah Reading Cycle. Our reading is contained in Exodus/Shemot 24:1-18.
This is the next iteration of Yehovah’s centuries-long effort to establish how He, the Holy and Righteous God, may dwell with His human creation. For the first time in human history since the fall in Gan Eden/Garden of Eden, Yah communes with a people whom He has redeemed from the clutches of the fallen ones and world and has set apart and called His own. This miraculous yet historic event formed the next leg in Yah’s promise to fix that seeming irreparable breach that resulted from the fall (Genesis/Beresheit 3:15). And true to Yah’s propensity to accomplish His Will and Plan in the grandest fashion, He selected little ole Yisra’el to be the [human] portal by which He would ultimately restore paradise lost, with the added feature of Him dwelling with His people. Presently, not only dwelling among and with His people but, most auspiciously and mysteriously, dwelling within His chosen ones! Halleluyah!
But for this to happen, humanity would first have to be redeemed. And Yah brilliantly foreshadowed this reality and ultimate accomplishment through His delivering Yisra’el out of Egyptian/Mitsri captivity and bringing them into covenant with Him via the Mosaic Covenant. And central to our Torah Reading this Shabbat is the ratification of the Covenant. And that historic covenant ratification was the re-establishing of human fellowship with the Creator of the Universe. Praise Yah from Whom all blessings flow.
From Noah/Noach (I.e., the Noahic Covenant of Genesis/Beresheit 9:9-17) to the Patriarchal Covenants, and now culminating here with the Mosaic Covenant, we see Yah’s faithfulness painted in the broadest, but also the most detailed of strokes, in His insistence to restore fellowship with His chosen people. Ultimately, to restore fellowship with any human seeking to exist for the rest of eternity in a covenant relationship with the Creator of the Universe. For all these individual, initial covenants foreshadowed and formed the very foundation of the Gospel of the Kingdom and the Renewed Covenant that Yahoshua HaMashiyach would facilitate through His Person and Ministries. Indeed, contrary to denominational conventional wisdom, there is “one continuous red thread” that flows throughout the whole of scripture.
The thing that sets this interim covenant version from the previous ones is that it is here that Yah formerly reveals how one is to establish covenant with Yehovah. The ritual proceedings that our reading outlines provide the world with an understanding of how Yah chose to restore that lost fellowship.
How so?
Well, the first aspect of the process involves cleansing or purification. Not so much the cleansing of dirt and filth from the body of the would-be covenant keeper, but a cleansing of the filth of sin from the would-be covenant keeper. And the only way for this cleansing to be accomplished is through the shedding of blood which leads to the death of an innocent sacrifice on behalf of the would-be covenant keeper. In the case of our reading, oxen were slaughtered, their blood collected, and sprinkled upon both the sacrificial altar and the congregation of Yisra’el. This vicarious act transferred the penalty sin would produce in unredeemed humankind onto the innocent, slaughtered creature. This is “atonement”. And the vehicle driving that atonement is blood. Yah described blood as having life within it (Leviticus/Vayiqra 17:11-14; Deuteronomy/Devarim 12:23).
When it comes to atonement, it has become common for us to focus on the sacrifice itself: The slaughtering of the sacrificial creature, which is then burned upon the sacrificial altar. But the so-called Old Testament sacrifices were meant to provide atonement for the offerer, albeit until the offerer sinned again. Then another round of atoning sacrifices had to be offered. Nevertheless, it was the shed blood of that innocent sacrificed creature that brought about the offerer’s atonement and made fellowship with his/her creator once again possible.
Of the shedding of innocent blood for atonement purposes, the writer of Hebrews penned:
And according to the law, I may almost say, all things are cleansed with blood, and apart from shedding of blood, there is no remission (9:22; ASV).
Did you catch that? The shedding of innocent blood is the only thing sanctioned by the Almighty to cleanse and bring about the atonement of sinful humanity.
And it should not be difficult to see that this Torah Reading and the revelation of Yah’s process for restoring fellowship is beautifully foreshadowed in the sacrificial ministry of our Master and Savior Yahoshua HaMashiyach. Yeshua was innocent. He was without sin. And thus, He was the only option to permanently redeem fallen humanity and restore its fellowship with Yehovah.
Again, it was the writer of the Book/Cepher of Hebrews who penned the following as it relates to what we’re talking about here:
So, Christ (I.e., Messiah/Mashiyach) also, having been once offered to bear the sins of many…(9:28; ASV).
Secondly, there must be a mediator to facilitate this cleansing. In the case of our Torah Reading example, Moses/Mosheh was the essential mediator between Yisra’el and Yehovah. Mosheh was the mediator of the covenant between Yah and Yisra’el. Thus, the title given by Bible scholars of this is the Mosaic Covenant.
Most important to be drawn from this story, however, is the reality that Mosheh effectively foreshadowed (I.e., Mosheh was a precursor to) Yahoshua Messiah. And it was the writer of the Book/Cepher of Hebrews who described our Master as “the mediator of a better covenant which was established upon better promises” (8:6; 12:24; KJV).
Thirdly, we also see brilliantly displayed here in our reading that Yehovah brought His would-be covenant keepers (I.e., the nation of Yisra’el) to Himself. Yah not only redeemed Yisra’el out of Egyptian bondage (I.e., a foreshadowing of Yah redeeming us from the clutches of this world), He brought Yisra’el to Himself and lifted them (metaphorically speaking) unto Himself. Through the auspices of this ratified covenant, Yah elevated Yisra’el to a place of sonship and fellowship, and communion. Praise Yah.
Yes, only Mosheh was permitted to ascend to the top of Yah’s holy mountain (I.e., Yah’s established Kingdom here on earth at this point and time in human history) and personally commune with Him. And yes, only the elders and nobles and Aharon and sons, and Mosheh and Joshua were privileged to share the covenant ratification meal with Yah on the mountain (24:9-11). But what these key events foreshadowed was the eventual reality that we who are of and in Messiah Yeshua, will ourselves soon sup with the Creator of the Universe (Revelation 19:9). We ourselves, will forever dwell with Yah and His Mashiyach (Revelation 21:3). And we will be awarded sonship unto the Creator of the Universe (Galatians 4:6). Gone will be the segregated classes of humanity. All who have and will be of Messiah will be co-inheritors with Messiah and sons and daughters of the Most High. And we have that red string of covenants that Yah established with His chosen people throughout history to thank. And most of all, we have the atoning sacrifice and intercessory/mediatorship of Yahoshua Messiah to thank for our covenant relationship with the Creator of the Universe.
And fourth, we must consent to enact/keep the terms of the covenant that Yah has established with us through the Person and Ministries of Yeshua Messiah. We saw this also brilliantly portrayed in verse 24:3. It is documented here in this verse that upon having the terms of the covenant (I.e., the marriage agreement; the ketubah) read to them, “all the people answered with one voice and said, ‘All the words (I.e., hadevarim) that Yehovah has spoken (I.e., as contained in the read covenant) we will do”.
Our understanding of the realities of this foreshadowing separates us from our denominationalist cousins. Our denominationalist cousins accept only the cleansing and mediatorial aspects of the redemption-covenant paradigm. These reject any notion of obedience to the terms of Yah’s covenant. And where there is no regard for the terms of the covenant agreement by any one of the involved parties (this applies to any covenant agreement), well, that covenant will collapse upon itself. Yah will not fellowship with those who transgress His Torah—His instructions in righteousness. Thus, there is no true covenant relationship.
But the denominationalists contend that it is impossible to obey the terms of the covenant, just as was seen through the example of Ancient Yisra’el. Well, in great part, that is true. As we saw through the example of our ancient Hebrew cousins, it was their uncircumcised hearts (I.e., their stiff-necked ways) that inhibited them from obeying Yah’s Torah. And Yah was not ignorant of this fact. His recognizing this critical difficulty led in great part to His giving the gift of the Holy Spirit that gives us (as Torah teacher Gary Stevens of Triumph and Truth often says) provides Yah’s would be chosen ones the “want to” and “will do” heart. That is, Yah’s Spirit chips away at the stoniness of the human heart and exposes a heart of flesh (Ezekiel 36:26). That heart of flesh then is pliable. It is lovingly willing and capable of walking in Torah perfectly, as Yah originally intended.
So, no, the denominationalists are absolutely wrong. Yah has provided us the wherewithal to walk in His Torah and Way of Life. And thus, we can enter and live in covenant with the Almighty without any concern that we will fall.
So, how does the Mosaic Covenant, as depicted in our Torah Reading, apply to us today?
You know, I’m reminded of a thing circulating in and around our Faith communities a few years ago. And that thing, or controversy, if you will, had to do with the applicability of the Book of the Covenant to the modern Messianic Community. And certain perpetrators of this controversy insisted that the Book of the Covenant did not apply to modern-day Messianics. The Book of the Covenant, which entailed all of the content from Exodus 19:1 to 23:33, applied exclusively to Yisra’el. And that it was the Book of the Law (I.e., Book of Torah) that Law (Deuteronomy 31:26) (that being, the rest of Torah) that applied to us today.
Well, I did a post regarding this controversy that if you are so led to listen to or read, I would invite you to do so. But in that post, as I will do here today, I stand firm on the applicability and efficacy of the whole of scripture to the life of Yah’s chosen ones. Everything that Yah has provided us in terms of His laws and ordinances and statutes and so forth applies to us even today. There is no delineation between the two other than the specific terminology used by Mosheh to discern between the terms of the marriage contract (I.e., the ketubah), which he entitled the Book of the Covenant, and the Book of the Law, which was added to the Book of the Covenant to bring the Body to her fullness. Bring them to a place where they may maintain a true and substantive covenant relationship with the Creator of the Universe.
So, yes, the Book of the Covenant in our Torah Reading this Shabbat certainly applies to us today. However, I will postulate that we, as disciples of Messiah, must at some point pull ourselves away from the base of Mount Sinai.
What do I mean by this? Well, many of us in our Faith community find ourselves caught up in the minutiae of the Exodus story and the potential “rote” nature of the Torah. What I mean by the “rote nature of Torah” is the raw specifics of each commandment from the perspective of the ancient Jewish scribes (I.e., from orthodox Judaism).
As disciples of Yeshua Messiah, we’ve been called to walk out Yah’s Torah in Spirit and in truth. This means we must walk out Yah’s instructions in righteousness—the whole of Yah’s Torah—from a Yeshua-centric perspective. Yeshua, the walking-talking Torah, came to demonstrate and teach us how to walk in Yah’s Torah. His example and teachings elevated the “rote” (I.e., raw, baseline) nature of Torah to its greatest potential. To take and show us Torah from the perspective of His Father’s heart and mind (Matthew 5:17).
So, let us take the learning lessons of our Torah Reading for this Shabbat, meditate on them and see how they apply to our respective walks in Messiah. Let us recognize, embrace, and thank Yah for the atoning sacrifice and ongoing mediation of our Master Yeshua Messiah. Let us walk steadfastly in Yah’s Torah—His instructions in righteousness. Let us commune and fellowship with our Elohiym. Praying without ceasing. Offering unto sacrifices of praise by way of the fruit of our lips (Hebrews 13:15). Let us celebrate at every turn the amazing things that Yah has done for us, is doing for us, and will do for us. And let us offer up to Yah our hearts so that His Ruach HaKodesh may circumcise it. Let us love Yah with our whole being and our neighbor as we love ourselves. Let us make our Master proud of us.
Shabbat Shalom. Shavu’atov. May you be most blessed, fellow saints, in training.
by Rod Thomas | Dec 9, 2022 | Blog
Shabbat Shalom beloved.
In this Thoughts and Reflections of Torah Reading 61, we will examine a number of themes and concepts that fall within the realm of loving Yah and loving one’s neighbor as one would love themselves.
I’ve taken the liberty of breaking this content-rich reading into three posts with a fourth post sort of tying everything up in a nice bow with some halachic encouragement.
This is the 61st reading of our 3-year Reading cycle and is contained in Exodus/Shemot 22:25-23:33. Our focus passage, however, will be Exodus/Shemot 22-28. And I’ve entitled this post “God Prohibits His People from Badmouthing Government leaders”.
A Commandment for God’s People to Respect Government Leaders or Him?
In verse 22:28, we come across an interesting mitzvah (i.e., commandment). Yah commands us to not revile (i.e., te’qa’leyl which means to be trifling towards or belittle another) God (Elohiym), nor curse a ruler of our people. However, there appears to be some disagreement amongst the English translations as it relates to the use of the title “Elohiym” in the original Hebrew text.
The LXX renders this passage: “Thou shalt not revile the gods…” while every other English translation consistently renders the passage something akin to “Thou shalt not revile or curse or blaspheme God…”
The Targum Onkelos (i.e., the official interpretation of Torah as received by Rabbis Eliezer ben Hyrcanus and Joshua ben Hananiah), however, appears to be the one translation that renders a proper contextual translation:
“Thou shalt not revile the judges…” This wording is consistent with the remainder of the passage that instructs us to not curse (i.e., ta’or, or spit upon) our captains or rulers or leaders (i.e., we’na’si).
What are the halachic ramifications of this mitzvah?
Respect our Leaders—Even the Bad Ones
The writer of Ecclesiastes addressed this issue:
Do not curse a king even in your thoughts, and do not curse the rich while in your bedroom; for a bird might report what you are thinking, or some winged creature might repeat your words. (10:20; NET)
It was while standing before the Jewish High Council that the Apostle Paul/Shaul openly challenged the authority and morality of the High Priest Ananias (Acts 23:5). When Ananias’ identity as High Priest was made known to him, Shaul declared that he was out of line by what he said in opposition to him. And his self-correction was in reference to Exodus/Shemot 22:28.
Be Subject to the Governing Authorities Yah has Placed Over Us
We find in Romans 13:1-7 that the Apostle Shaul took Exodus/Shemot 22:28 very seriously and literally, even to the extent of teaching the principle to his charges in the Roman Messianic Assembly and to his mentee Titus. For he not only taught it as a requirement of the true faith once delivered, but he also spent 7-verses explaining why it was important that Netsari respect world leaders. He wrote:
1 Let every person be subject (i.e., “hupotasso”, which means to be brought under firm control or subordinated) to the governing authorities. For there is no authority except by God’s appointment, and the authorities that exist have been instituted by God. 2 So the person who resists such authority resists the ordinance of God, and those who resist will incur judgment 3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation, 4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer. 5 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities but also because of your conscience. 6 For this reason you also pay taxes, for the authorities are God’s servants devoted to governing. 7 Pay everyone what is owed: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. (NET)
Behave Before the Leaders of this World in a Godly Manner
We find in Titus 3:1-2 where Shaul asks Titus to remind his charges to:
“…be subject to rulers and authorities…be obedient…and be ready for every good work…slander no one, but be peaceable, gentle, showing courtesy to all people.” (NET)
Then we find in 1 Peter 2:11-17 the Apostle Kefa/Peter piping in on this subject. And we find him to be in lockstep with his apostolic colleague Shaul:
11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 12 and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. 13 Be subject to every human institution for the Lord’s sake, whether to a king as supreme 14 or to governors as those he commissions to punish wrongdoers and praise those who do good. 15 For God wants you to silence the ignorance of foolish people by doing good. 16 Live as free people, not using your freedom as a pretext for evil, but as God’s slaves. 17 Honor all people, love the family of believers, fear God, honor the king. (NET)
Reconciling the Requirement to Respect Even Bad World Leaders
As Kefa saw it, world leaders maintain a semblance of law and order over their jurisdictions.
Granted, the manner in which most of them maintain that law and order may not appear proper and just to us as a Godly people or as a person of Faith. But that’s beside the point. Because it doesn’t matter what we think. How Yah views and sees this thing is all that should matter to His elect ones.
Yah put into place each leader to fulfill his purpose and will in the world. To disrespect, badmouth, threaten, or physically come against those He has put in leadership roles throughout the world is to come against Him. It’s not our role as Yah’s people to correct or challenge those He put into power. All world leaders ultimately will have to answer to Him. Evil and corrupt leaders will be held accountable.
What’s a Netsari to do Then?
The Netsari must always do good. And in so doing, he or she will remain blameless before the ones who would seek our demise and the destruction of our faith. We are to be blameless, effective witnesses of Yah. Imagers of Yehovah in the earth, in all our ways. Disciplined, despite the evildoer’s efforts to malign us as wrongdoers. We are to give them no ammunition to use against us and our beloved faith.
This is all in alignment with that which our Master taught. He encouraged us to:
“Let our light so shine before men that they may see our good works and glorify our Father which is in heaven” (Matthew 5:16).
So, It’s all about imaging Father and the Kingdom in a dark and dying world. And that’s not always an easy thing to do.
The Apostolic and Gospel Record Confirm the Applicability of Torah for Yah’s People
As challenging as these passages may seem to our western sensibilities, especially in the troublesome times we’re presently living, they all:
(1) Confirm the efficacy and authority of this mitzvah to respect our leaders.
(2) They strongly suggest and even enforce a level of righteousness that defies the conventional wisdom of our day. For it has become fashionable and even expected for people of faith to speak out against world leaders that are UnGodly in their deportment and in their leadership.
I must confess beloved, I am guilty of transgressing this mitzvah. For I used to believe this instruction applied to just our faith community leaders. that we were to respect the pastors, teachers, elders, and other leaders of our faith community. I now realize that this mitzvah applies to any leader, be he or she of the judicial, legislative, or executive branches of government. Be they believers or heathens. Yah placed them in power and it falls to me to respect that.
Master, when confronted by the Pharisees disciples and Herodians regarding the paying of taxes to the Roman Empire, unequivocally stated that Yah’s people must pay any taxes to the government that they owe (Matthew 22:15-21).
Walking that Fine Line
There’s a fine line between speaking/calling out the evil of government leaders and disrespecting the offices and the people who hold those offices. Yah is requiring us to be subject to the governing authorities of the land in which we live, as long as those who are governing are not forcing us to transgress/violate Yah’s Torah and the teachings of our Master Yeshua. When they cross that line, we must not comply with their anti-Biblical, anti-Torah policies and laws. Our non-compliance must be conducted in such a way that we do not disrespect those government leaders and the offices they hold. We are to follow the example of our Master and His apostles such that those evil leaders will have before them true and effective witnesses that testify to the holiness, goodness, and truth of Yehovah and His Ways.
Centuries before Yeshua walked this earth the Prophet Isaiah/Yeshi’yahu foretold of Master Yeshua’s Passion. Yet He would not oppose or criticize His accusers (53:7). And history confirms that He indeed held His peace throughout the time of His Passion (Mark 1:61; John 19:9).
Called to Respect and Suffer
History records how Netsarim who refused to obey the government’s edicts to not practice their faith, met their end with dignity and obedience to Yah’s instructions (see Foxe’s Book of Martyrs). These did not wage verbal and physical wars against the evil governments and leaders of their day. They simply walked in their faith (Habakkuk 2:4). And when the government leaders would come against them, they stood firm, while respecting the authority of that government. These suffered and died for the sake of the Gospel of the Kingdom.
Many of us will suffer and die for the sake of the Gospel of the Kingdom. This means that we remain subject to the authority and edicts of the governments and leaders that Yah has placed over us; as long as these do not require us to disobey Yehovah and His instructions in righteousness. We must resist and remain true to our calling and covenant relationship with Yehovah. Regardless of what may then befall us as Yah’s set-part people, we do not possess the license to come against the governments and leaders who Yah has placed in power: Be it verbally or through physical action. For us to come against these would be for us to challenge Yehovah. And we do not want to ever be found guilty of challenging the Will, Sovereignty, and Purpose of Yehovah our Elohim. We instead uphold Yehovah’s Ways and Purpose and Will, despite the costs of our doing so. Yah has everything under control. And it will be Him who will hold these governments and their leaders to account at a time and place of His choosing.
I would encourage and invite you to read any one or all three of the remaining Torah Reading 61 post if you are so led. You need not follow any particular order.
I pray that you were blessed and edified by this discussion.
Shabbat Shalom. Shavu’atov. Until next time beloved.
