Experiencing the Wisdom of God Persists Even in the Midst of Despair–STAR-37

by | Jun 18, 2022 | Blog

This week’s portion is the 37th-Reading of the 3-year Torah Reading Cycle (STAR-37). And it is a familiar passage. For it is the story of Yosef interpreting the dreams of the cupbearer and baker in the Egyptian prison.

If we recall STAR-36, Yosef was cast into prison on trumped-up charges because he stood firm and remained true to Yah’s moral standards of righteousness. As the story in our reading unfolds before us, we have no clue as to how much time has passed since Yosef was first cast in the “pit.” But it is a fair bet that we’re talking about a significant amount of time.

But I brought up the issue of the unknown amount of time that had passed since last reading and today’s reading only to set the stage for the theme that I have selected for this post. And that has to do with Yah’s people experiencing Yah’s wisdom even in the midst of despair. For Yah’s wisdom has no shelf-life. It has no prescribed period of time in which it will operate in one’s time of despair. Yah’s wisdom works according to His perfect timing. And it works in the manner that Yah prescribes it to work so as to fulfill His perfect will and plan.

So, let’s look at some of the highlights of this reading and see where it takes us from a practical, Messianic halachic perspective:

40.1-3. The cupbearer (aka butler) and baker were both noted officials in ancient courts. The cupbearer/butler was tasked with seeing that the king/pharaoh received drink whenever called for by him. Consequently, the butler/cupbearer wielded a great amount of political influence in the court, having in many cases, the ear of the king. Thus, this official would be viewed as a confidant of the king. Nehemiah held this position during his enslavement in Persia.


The baker on the other hand prepared meals for the king. These two positions were positions of trust in the king’s court; similar to the trust Yosef enjoyed with Potiphar prior to his imprisonment. This trust extended to each in their respective roles protecting the king from any enemy efforts to poison him.


Some scholars have surmised that the offense–with some translation translating the Hebrew verb as “sin”–that landed the cupbearer and the baker in prison was their roles in plotting to kill or poison the king. Both officials had access to the king. And both would have had adequate means by which to carry out such a plot.  But whatever these two officials did, according to the text, outraged the king (vs. 2).
Now, there is indeed a notable contrast, whether intentional or not, between the “sin” of Yosef and these court officials. The court officials’ sin–whatever it truly was–was truly an offense worthy of imprisonment and even death. While Yosef’s alleged sin was in every sense of the word, undeserved. Yosef vehemently sought to avoid “sinning” against his Elohim. His refusal to sin against his Elohim landed him in prison alongside those who were guilty of various offenses against the state and the king. Criminals. And thus, the righteous one of Yah, is named among criminals and workers of evil.


What does this say about us today? As obedient, covenant-keeping people of Father Yah, just as common as it is to find favor with folks of the world by walking in covenant with Yah, it is equally common to fall out of favor with these same folks, and even face some form of punishment from them, simply by remaining obedient to Yah and His righteous ways.


Simply look at how many brethren, just recently, have had to endure tremendous trials and tribulations because Yah’s elect refused to bow their knees to the Ba’al’s of this world. Brethren’s livelihoods and freedoms forever ruined because they stood firm and refused to have poison injected into their “temples” (i.e., their bodies), or because they stood firm against the hellish efforts of the LGBTQ crowd and woke America. Unfortunately, this is the dichotomous life consequences that we as Yah’s set-apart people are forced to contend with. So, Yosef’s story should hold tremendous meaning for us all who are the redeemed of the Most High. For it was our Master Yeshua HaMashiyach who encouraged us accordingly:


“(11) Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. (12) Rejoice and be exceeding glad: For great is your reward in heaven: For so persecuted they the prophets which were before you” (Matthew 5:11-12; KJV).


Of this, Kefa (aka Peter) wrote:


“If ye be reproached for the Name of Messiah, happy are ye; for the spirit of glory and of Yah resteth upon you: On their part He is evil spoken of, but on your part He is glorified” (1 Peter 4:14).

40:3-4. The high chamberlain assigns Yosef to attend to the imprisoned cupbearer and baker. This suggests that by this time in the Yosef chronology, Yosef had been imprisoned long enough to earn or warrant him being given such a trust position and assignment (39:21-23).

Recall Yosef had gained favor in the eyes of the prison warden–house warden (Robert Alter’s interpretative terminology, Hebrew of “sar beyt hasohar as written in chapter 39, compared to high chamberlain or “sar hatobahim” as mentioned in chapter 40), as he experienced with Potiphar, his former master. Why? Because Yah was with him. And this is an important Netzari-Messianic principle to be drawn from these grand stories of the patriarchs: The relevance of Yah’s presence and wisdom operating in a Netzer’s/Messianic’s life, even in times of despair.

Interestingly, this high chamberlain would most likely have been his former house Master, Potiphar (chapter 39). So then, is there a discrepancy between the two titles or persons? No. Because it is likely that Potiphar, the “high chamberlain,” held administrative oversight of the prison along with his other honored positions in the Egyptian high court, while the warden, a separate, lower official held operational oversight of the prison. And this seems to jive with 39:22-23, where Moshe informs us that the warden did not have to see to any operational matters in his prison because Yosef saw to its smooth operation.

But it is also interesting that it was the high chamberlain, presumably Potiphar, who placed the former court officials, i.e., the cupbearer and his sidekick the baker, under Yosef direct care. These two would have been “high profile prisoners” requiring special oversight. And seeing that it was likely Potiphar directing Yosef be assigned to these two former courts officials, one has to wonder why Potiphar didn’t either have Yosef executed for the alleged, trumped-up crime he was accused of committing against his wife. Or at the very least, throw Yosef entirely “under the prison” so to speak so that he would never be heard from again. But rather, Potiphar signs off on Yosef’s privileged position and responsibilities in the prison. Hmm. Makes me wonder if maybe Potiphar suspected Yosef’s innocence all along, as well as suspected that his wife orchestrated the events that forced Potiphar to throw Yosef in prison.

Did Potiphar know that his wife was a flaming adulterer? Did she possibly have a rabid history of flirting and possible sexual misconduct with the other male servants of Potiphar’s house? Because she says to Yosef that none of his fellow servants were as physically put together as he was. So, it stands to reason that Potiphar’s hand was forced, such that he had to act in his wife’s favor, despite knowing the type of woman she was, in order to maintain some integrity and peace in his home. But then, seeming to be a reasonable, albeit pagan man, he made the best of an impossible situation and saw to it that Yosef was taken care of even in an Egyptian prison.

But we can give too much credit to Potiphar or even the prison warden. For what we obviously see happening here is Yah’s divine wisdom at work. Orchestrating events in real time that would ultimately lead to Yosef’s exaltation and Yisra’el’s salvation.

40:5. Both the baker and butler/cupbearer dream dreams in the same night. Each one’s dream was unique and had distinct meanings that would ultimately lead to Yosef’s exaltation and Yisra’el’s salvation.

Clearly the dream that each one had troubled them as evinced by their facial expressions and downcast demeanors that Yosef quickly picked up on (40:6).

40:8. When Yosef queries the pair about their downcast dispositions, the two explain that they’d each had a perplexing dream that they could not make heads nor tails of (i.e., neither of them could not get an interpretation of their dream). Seems that Egyptian officials had the luxury of having their dreams interpreted or deciphered by professional dream interpreters or soothsaying. But being in prison and having lost their social status meant such benefits were no longer accessible to them.

Most translations use the term “interpret”/ “interpretations” as it relates to the pair seeking to understand the meaning of their respective dream. Robert Alter, author of the “Five Books of Moses,” chose to settle on the term “solution” or “solutions” instead of interpretation or interpretations. And he uses solution instead of interpretation back in verse five as well.

At question here, at least in Alter’s mind, is the Hebrew term or verb “patar” and its cognate noun that he believes means to “decipher.” And thus, Alter conjures up this sense of the mysterious and a “cloak and dagger” paradigm to address the issue of dream interpretations. Such that dreams required “decoding” as opposed to simple “interpretation.” For every dream, according to Alter, has a specific code that has to be unlocked if it is to be truly, and accurately understood. And Father yah has in place in this world whom He has “granted insight to break those codes” (pg. 227).

Thus, Yah is the ultimate holder of the meaning of dreams that He keeps locked up unto Himself. And He employs certain of His people to decode or unlock the meaning of certain dreams in accordance with His Will and Plan.

Therefore, we who are Yah’s people, should never discount dreams as being a facet or form of Yah’s wisdom at work. Whether those dreams be dreams that we dream, or dreams that brethren dream and share with the Body. And we should seek to understand the meaning of those dreams as Yah provides so that we may seek Yah’s Will. For Yah will provide the meaning to those dreams in accordance with His perfect will and plan, if we are diligent to seek His help in having those dreams decoded.

Yosef, likely through Holy Spirit (aka Ruach HaKodesh) wisdom, knew that he was a chosen vessel of Yah that possessed the spiritual “chops” to decipher dreams as Yah permitted.

Let us not forget beloved of Yah, that Yosef himself was an avid dreamer of dreams. And it was his dreams and his explanation or revealed meaning of those dreams that got him into the hot mess he found himself in at this time of his young life.

As it relates to the importance of dreams in the life of Yah’s chosen ones, we find that the Prophet Joel wrote of a coming time in human ecclesiastical history when the dreams of Yah’s set-apart people will bear great importance and influence over and within the Congregation of Yisra’el (2:28). It was Yah who revealed to us that the prophetic comes to the one He has chosen to give it to by way of dreams (Numbers/Bemidbar 12:6).

Regarding dreams and the prophetic, Maimonides (Guide of the Perplexed, 3.36-38), dreams allow one’s imagination to be awakened so that Yah may speak of glorious things to the would-be prophet.

The rabbis, however, were not all that united on the relevance or applicability of the dreams of Yah’s people. Many of them discounted dreams as nothing more than a reenactment of that which a person thinks throughout their day. But our Torah reading suggests otherwise.

Other rabbinic sources such as the “Resposa of Solomon Ibn Adret” go so far as to provide procedures for the Jew to follow in order for him to interpret both their good and bad dreams.

Our modern, progressive mindset and worldview has all be relegated the decoding or interpretation and significance of dreams to the realm of “fortune telling.” But as evinced by what we see in Torah and in the Book of Joel, dreams and the decoding of them remains an important element of the true Body of Mashiyach that should not be overlooked or marginalized.

40:8. When the butler and baker tell Yosef their dilemma, such that they had no one to interpret, or as Alter writes it, solve or decode or decipher their dreams, Yosef, without missing a beat, and seemingly having a matter-of-fact attitude attached to his reply, sort of re-orients the two’s pagan understanding of dreams and their interpretations by stating to them that “solutions come from Yah.” For these two no longer had privileged access to the court’s professional interpreters or soothsayers. So, it’s quite conceivable that they believed any interpretation or solving of their dreams was impossible.

In other words, this idea that humans solve or decipher dreams is inaccurate. Yah is the only solver or decoder or interpreter of dreams.

And so, by Yosef reaching out to the butler and baker and urging them to tell him their dreams, Yosef naturally concluded that the one Elohim who is the source of many dreams would possibly solve or decipher their dreams through him. For Yosef knew, however, that on his own, he did not possess the Godly wisdom to solve these men’s dreams. So, he put that job of solving in Yah’s hands.

The Chizkuni reads: “Pray, tell me the dream, perhaps He (Yah) will favor me with wisdom to explain its import.”

Yosef indeed knew which side his spiritual bread was buttered.

40:9-15. The butler of course tells Yosef his dream. Yosef’s decipherment of it was that the cupbearer would be restored to his former office three-days hence. and all Yosef asked in return or in compensation for rendering unto him the positive meaning or solution to the butler’s dream was that he remember him once he was reinstated to his former office. That he put in a good word for him with the king.

As an aside, Yosef made it a point to let the two know that he did not belong there in prison and that he was a victim of terrible mistreatment by others.

40:16-19. Jazzed by his partner’s positive resolution to his dream, the baker wasted no time putting forth his dream to Yosef. Unfortunately, Yosef’s solution was a negative one, such that the baker, three-days hence, would be executed and his body impaled on a stake for the birds to consume.

40:20-23. And true to Yosef’s solutions or interpretations, three days later the butler was restored to his former office while the baker was executed. Unfortunately, the butler for an unstated reason did not remember Yosef. Many have speculated as to why the butler did not throw Yosef a bone. But the reason why really doesn’t matter in the long run. Because, whether intentional or unintentional, Yah’s wisdom was at work and was the reason behind the butler not remembering Yosef.

And thus, Yosef would continue to be worked on Yah’s pottery-wheel for another two-years (41:1).

Practical Halachic Nuggets

Our covenant relationship with Yah does not in an any way guarantee that we will enjoy a life of comfort and pleasure. In fact, Yah takes some of us through trials and tribulation to equip us for the work that He has planned for us to do, as well as to fashion us into the image of His Son and our Master Yahoshua Messiah. Thus, Yah’s wisdom at work.

So, regardless how gloomy our situation may appear at times, Abba intends only good towards us as revealed to us in the Book of Jeremiah/Yermi’Yahu:

“For I know the thoughts that I think toward you…thoughts of peace, and not of evil, to give you an expected end” (29:11; KJV).

You see beloved, we are as clay in the hands of a skilled potter molding us on his pottery wheel. As clay, we have no clue of the potential we have or what will be achieved through and in us by the wisdom and working hands of our glorious and sovereign Potter.

As we the case with the patriarchs, we are subject to the Eternal’s providence–His sovereignty. Yah orders our steps, and He controls the affairs of His human creation. So, even in the darkest of situations (e.g., Yosef’s enslavement and imprisonment), Yah is orchestrating circumstances and situations in and around us in order to ultimately bring about our salvation, conform us to the image of our Master Yahoshua Messiah, and glorify and image Him in the earth.

We may not realize it during those darkened, gloomy, trying hours, but we can rest assured that Yah is about a good work in our lives. And the length of time we are going to have to endure Yah’s molding and refining is uncertain. Could be just a day or two. Could be a few days even. Maybe some weeks. Even years of fashioning as was the case with Yosef.

Yosef describes his situation to the butler/cupbearer as that of being in a pit. Recall back in chapter 37, Yosef was cast into a cistern, which is a pit in the desert, its purpose to capture water for the landowner. Well, Yosef was cast into one of those cisterns just prior to him being sold into slavery. And now, in our reading here, Yosef describes his prison surroundings as that of a “pit” in the house of the Egyptian chamberlain. Two pits used to work out Yah’s wisdom and plan.

Yosef is a type of Mashiyach/Messiah on so many levels. His brothers–his kinsmen–sorely mistreated him and they cast him into sort of a grave. Our Master, Yeshua, was sorely mistreated by His earthly brethren/kinsmen and ultimately His body was put into a grave. Yosef before he would be exalted to the number two-position of leadership over Egypt would have to endure a season of hardships and fashioning by the Eternal. Likewise, our Master Yahoshua, before He would be exalted to the number two position in heaven, would endure much sorrow and grief and troubles:

4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. (Isa 53:4-5 KJV)

Despite the pressures each experienced during their lives, both held their peace and endure their trials and sorrows. Indeed, during the greatest times of their respective testings, these two were the loneliest men in all the earth. But we know that Yah was with them both throughout their times of testings, just as Yah promises to be with each of us as we endure His molding and refining fire. For Father Yah’s wisdom will not only rule the day ultimately, but it will also carry us through.

Shabbat Shalom.

Faithfully.

Amazing Things Happen When God is with Us–Torah Reading 36–The Story of Joseph and Potiphar’s Wife

by | Jun 11, 2022 | Blog

Our Torah Reading for this Shabbat of 6/11/2022 is found in Genesis 39:1-23. It is The Story of Yosef and Potiphar’s Wife.

We find in this reading, themes of righteousness; trust; loyalty; prosperity; sexual immorality; favor-favor with man and favor with God; and God’s presence in the life of His covenant people.

Let’s look at key highlights of this reading along with its practical halachah applicability’s.

39: 1.  As the story goes, Potiphar was a high-official of Pharaoh’s court. He purchased Yosef from Ishmaelite merchants (Gen. 37:25-28). Interestingly, the LXX describes Potiphar as a “eunuch of Pharoa”. Often when a high official of a southern nation is mentioned in scripture, they are referred to as eunuchs. Chances are that these individuals were not eunuchs in the sense that we recognize the term eunuch to mean–one who has been castrated. The likelihood he was a eunuch as we know the term eunuch today is because he was married, and eunuch tended to not have wives for obvious reasons.

39:2. Moshe tells us that “YHVH was with Yosef” (cf. Act. 7:9). Interestingly, the Onkelos (a 2nd century C.E. Greek and Ancient translation of Torah produced by Roman convert to Judaism) describes “The Word of YHVH being the helper of Joseph”.

At least one commentary I consulted noted the phrase “YHVH was with Yosef” described Yah’s presence with Yosef, which in a sense agrees with the LXX translation of the “Word of YHVH being the helper of Yosef.” And we will find in 50:20 that Yosef was aware of Yah’s presence in his life during his time in Mitsraim (aka Egypt).

So, why would Yah’s presence be with Yosef? Was he anyone special? We don’t read of Yosef being particularly close to Yah as Yosef having a personal relationship with Yah as did his forefathers. So, why would Yah’s Word-His Spirit abide with Yosef during this tense time in Yosef’s life?

I guess it would be safe to conclude that Yah had a distinct purpose and calling over Yosef’s life. For we will find as the story continues, that Yosef would be Yah’s instrument to bring the nation Yisra’el out of devastating global (what would be known as global in that day) famine and keep them (although during most of the nation’s stay, in bondage) safe and together until Yah’s perfect timing. For Yah always knows what He’s doing, and He will protect and guide those whom He chooses as instruments of His Will and Plan. In this case, Yosef was the man of the hour. But Yosef, despite being in Yah’s providence and keeping power, would have to go through some stuff in order to bring Yah’s plan and will to its fullest fruition.

When Yah’s presence is with His chosen ones, as we see here with Yosef in our Reading, things take place that may not be explainable to human reasoning such as Yosef going into slavery in Potiphar’s house and he being successful. Not in the sense of becoming wealthy because slaves had no means of obtaining and retaining wealth during their time of enslavement. Success, as we will see, came to Yosef in the form of favor and privilege in whatever place or station he found himself. Favor not just with Yah or in the sight of Yah, but also favor and privilege with his captors.

One cannot be effective in the work of the Kingdom unless they are given some modicum of favor with those who are not of like-mind and station in life. Finding favor and privilege with others is essential for success in the calling Yah places over our live.

So many of us who are in this Faith go to great lengths to separate ourselves from the rest of the world, which is something we’re called to do in terms of conforming to the ways of this world:

“Wherefore come out from among them, and be ye separate, saith Yah (ref. Isaiah 52:11), and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith Yah Almighty” (2 Corinthians 6:17).

But for the time being, we are forced to exist among the heathen and unconverted. And although the heathen and unconverted may not agree with our way of life, Yah’s presence in our lives will often lead to us currying favor with them: Opportunities; peace; privilege; protection; promotion; etc. Such unlikely favor and privilege do not come about as a result of anything we’ve done, but rather because of Yah’s presence and providence in our lives. That which we involve ourselves prospers and others recognize our successes, and they will in response bless us with opportunities and privilege and materials and goods.

Potiphar recognized that something was different with Yosef. the text describes Potiphar as “observing that Yah was with him and that everything Yosef engaged in was successful” (39:3). And recognizing that Yah was indeed with Yosef, Potiphar promoted him in his house, making him his personal attendant (depending on which translation you’re using (39:4); overseer of this powerful official’s household. In essence, Potiphar placed Yosef into a position of utmost trust. He had control over everything in the man’s house. (I’m reminded of Avraham’s trust attendant, Eliezer, who at one point the Avraham thought would be his heir. That’s how trusted and close such individuals become in a household.)

This is all due to Yah’s presence in his life. It certainly had nothing to do with his annoying personality: That personality that got him into this position. Somehow, some way, Yah was in complete control here. And may, just may (we don’t have any proof), Yosef may have been brought down a few pegs after being sold to the Ishma’elites. And so now, the favor and promotion and prestige Yosef is enjoying is coming solely as a result of Yah’s presence over His life.

The Psalmist wrote:

“Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. (2) But his delight is in the law (i.e., the Torah) of YHVH; and in His Torah doth he meditate day and night. (3) And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper” (1:1-3; KJV modified).

When Yah’s presence (or His Word) is with us, as hinted in this Psalm passage, Yah’s presence is as rivers of water. And we as if a tree planted near that water, draw nutrients from that water source (i.e., the source being Yah). And so, that which we do (i.e., our fruit) will prosper. And so, it behooves us to remain close to our “source” which is YHVH.  Another Psalm notes:

“…but Yah is the strength of my heart, and my portion (“cheleq”-award from Yah) for ever” (Psalm 73:26; KJV modified). 

May Yah’s presence be firmly established with us as we walk out our faith with fear and trembling.

39:5-6. We see something quite interesting here in this verse whereby Potiphar (henceforth referred to as the Egyptian) realizes prosperity and good fortune because Yah blessed him on account of Yosef. It can truly be said in this case that Yah’s blessings certainly rub-off on those with whom His people find favor. Which clearly says to us that when Yah’s presence is over our lives and He chooses to prosper us by our currying favor with those outside of covenant, those individuals may just as well realize blessings over their lives.

And this is truly an amazing reality.

Why would Yah do such a thing for a heathen as this Egyptian no doubt was?

It’s impossible to be sure. But we do know that Yah is sovereign. He will do what He chooses to do. Secondly, our Elohim desires to show the world that when one has a relationship with Him or when Yah is present in one’s life, He will bless him or her. Yah is not hesitant to promote Himself to humanity when it is beneficial to His divine will and plan.

In every sense, the “Yah Culture” is hands down the only culture worth being part of. It brings joy, life, trust, hope, peace, prosperity and so many other things to a person’s existence. And here, in the midst of a heathenistic culture, this heathen experienced the benefits and beauty of the Yah Culture. I’m certain he didn’t plan for this experience, nor did he expect it. We don’t know how much time had transpired up to this point in the storyline. But time concerns aside, we know that Yah’s presence moved positively in that Egyptian’s house.

In this verse we also get a sense that Yosef had received his mother Rachel’s good looks (29:17). And this is a fact which Moshe inserts here into the narrative to prepare the reader for the life-altering events to follow.

39:7-9. The Egyptian’s wife (unnamed) finds Yosef attractive–no doubt in his comely form, but maybe also in his confident and extremely intelligent manner–those things that brought him favor in his master’s house. She makes an overt pass at him, which is shocking in and of itself. For it would seem that if found out by her husband, she would stand to lose all of the niceties and privilege she enjoyed as the wife of this high-Egyptian official. One has to wonder what was going on in her mind and life that would lead her to do such a thing. What family dynamics were in operation? Had she made a past practice of making passes at the other servants of her house? Apart from the obvious, what did think would ultimately come out of such a relationship if by chance Yosef consented to her indecent proposals?

Whatever the reason, Yosef resisted the woman’s passes and informed her that he abided quite favorably in the Egyptian’s house in a place of complete and utter trust. And he sums up for her the elements associated with his trusted position in the house.

The apocryphal book of Jubilees, interestingly enough, inserts into the story line that Yosef remembered his father’s teachings against fornication. And that to commit such a transgression would place him at odds before His Elohim (Jubilees 39).

The apocryphal book of Jasher actually gives the Egyptian’s wife a name: Zelicah (Jasher 44: 16). Anyway, the Jasher text goes so far as to explain this woman’s motivations towards Yosef. For the writer notes that she was enamored by his beauty, stating to him:

“How goodly are thy appearance and form. Truly I have looked at all the slaves and have not seen so beautiful a slave as thou art” (vs. 17). (Obviously, the veracity of this information is certainly up for debate. But it does, at the very least, give us some insight into what the ancient Jews thought and understood about this story.)

I do appreciate Robert Alter’s Commentary of this passage of the reading that he describes as “contrastive dialogue” that, in certain ancient literature, was designed to show contrasts and distinctions between characters (The Five Books of Moses; pg. 222). I appreciate the concept that he introduces here. I do take exception to how he treats patriarchs and their various situations as though the story being told of them is fictitious. Yosef, as annoying an individual as he may have been, was indeed a real Hebrew who Yah used to save His chosen people. The dialogue that he engaged in with the Egyptian’s wife, as contrastive as it certainly was, goes beyond the concerns of it being an ancient literary style of writing. What we witness in our reading is Yah putting forth to His chosen ones, what Godly behavior looks like in contrast to what UnGodly behavior looks like.

And so, Yosef defends why he refuses her advancements, which again, had more to do with trust; the trust that his Egyptian master placed in him to oversee all his affairs. To give into her overt advances would be a blatant betrayal of that extraordinary trust. And in Yosef’s eyes, to betray his master in such a way would be to “sin against Yah.” What the Egyptian’s wife was proposing was indeed wrong. And it plays into that moral constitution that is embedded in all rational peoples of the earth. Yosef did not need to be told that what the woman was proposal was sinful, although he no doubt had been taught in the ways of Elohim by his father Ya’achov.

If Yosef were to have given into the Egyptian wife’s advances, would he have gotten away with it? Possibly yes, as far as his master’s wife was concerned. Absolutely no, as far as Yah was concerned.

Godliness is doing the right thing every time, even when no one is watching. For even though people might not notice the wrong we do, Yah certainly does. And we are thus held accountable for that wrong that we do, whether we are Yah’s chosen or not.

On the subject of this type of thing, Yah stated:

“And you knew in your heart that as a man chastises his son YHVH your Elohim chastises you” (Deuteronomy 8:5; Alter).

The writer of Hebrews echoes this same sentiment:

“If ye endure chastening, Yah dealeth with you as with sons; for what son is he whom the father chasteneth not” (Hebrews 12:7; KJV).

39:10. And so, the Egyptian master’s wife’s advancements continued for some time afterwards, but Yosef would not give in. Indeed, Yosef remained faithful and steadfast in his convictions and in his duties and loyalties to his master. It’s conceivable that her strategy was to wear Yosef’s resolve down. Clearly, her lust for Yosef overrode her sense of loyalty to her husband and any and all sense of morality she would have. She knew what she was doing was wrong, but she did not relent. Such people override or ignore that embedded moral constitution that resides in them because to them, their loyalties are focused on what they desire. And this is the contrast that exists in humanity. Yah’s people remain loyal to Him and His ways, while the world remain loyal to themselves. There’s is an inward focus as opposed to the outward focus of Yah’s elect.

The Book of Yasher takes this story in a dark and strange direction that I won’t repeat here. But suffice to say, the Egyptian’s wife went to great lengths to sway and force Yosef compliance to her advances. Yasher treats Yosef’s attractiveness as though it was something that caused women to swoon and be captivated, such that this woman, Zelicah, became so consumed by Yosef ‘s person that she fell into a malaise/illness that persisted for many days.

39:11-23. Well, as the story goes, the Egyptian’s woman’s advances finally came to a terrible head whereby she forces herself on Yosef. Yosef in response was spry and strong enough to fend off her advance and fled the scene. The Egyptian’s wife, in the process of her struggles with Yosef, tore off a portion of Yosef’s garments, which she ultimately used to get Yosef thrown in prison by the hand of her husband.

Many have sought to interpret which article of clothes the woman tore from Yosef’s person. But the scriptures do not provide that detail. But what the scriptures do reveal is the level of Godly steadfastness our Patriarch possessed and exercised. For Yosef was in a seemingly impossible situation. At issue here was not so much that Yosef would have given in to the woman’s advances. But rather, at issue here, was that he was dealing with crazy and evil. And crazy and evil have the tendency of causing much trouble, even when the other side is being Godly. In other words, Yosef was destined for problems with this woman. And Yosef, being a slave, had no viable options to escape the situation.

So, Yosef did the only thing he could do. Stay the course of righteousness. And despite the fact that 39:19-20 tells us that the Egyptian’s wife used Yosef’s left-behind article of clothing to indict Yosef, resulting in Yosef being imprisoned, Yosef maintained his covenant relationship with the Almighty. Yosef did not break covenant with Yah. He stayed true to His Elohim, despite facing possible death, which is a lesson in and of itself for any Netzari with eyes to see and ears to hear.

Yosef could have taken the path of least resistance and likely have gone along in the life he had in the Egyptian’s home for the rest of His natural life. But Yosef chose to take the path of non-compromise, knowing that his wellbeing rested not with his Egyptian master, but with Yah, his Elohim.

Yosef did not allow His situations–both his servant life, and the troubles he had with the Egyptian’s wife–rule him. He knew which side his spiritual bread was buttered, and he remained true to His Elohim and His Elohim’s ways. Which is a tremendous example for us to keep in mind today. We cannot allow any of life’s situations to rule over us. And we must not take the path of least resistance–which often is a pathway to spiritual destruction–in order to make our life a little easier. For the path that Yah has laid out for us is often very narrow and difficult to navigate. And we must decide who will serve and remain loyal to. In this case, Yosef chose not the path of least resistance, which would have likely earned him worldly–carnal–benefits. But instead, Yosef chose the path that would lead to the fulfillment of Yah’s covenant promises for His chosen ones. And today, the world lays out before us a similar pathway that may bring us worldly pleasures and benefits and comforts. But those paths are not sanctioned of Yah and often defy Yah’s ways. Instead, Yah’s path is exclusive and is narrow, which our Master describes as less traveled and few ever finding it (Matthew 7:13-14). And the righteous remnant that ends up taking that path, and sticking to it, regardless the pressures from the world to abandon that narrow path, may have a challenging time navigating that arduous, narrow pathway in this life. But the rewards to be received in the world tomorrow for the one who stays the course of righteous–the one who stays true to that exclusive, holy, righteous path–makes the temporal rewards that this life has to offer those who follow their pathway and way of life (i.e., the world’s way of life), ridiculously insignificant in comparison.

Despite Yosef’s subsequent sufferings in prison for the false allegations leveled against him by the Egyptian’s wife, Yah still remained mightily with Yosef (39:21). And it was that same favor of Yah that followed him in Potiphars house. For the text tells us that even in the midst of certain doom, being stuck in an Egyptian jail, Yosef’s favor with Yah extended over into Yosef finding favor with the keepers of the prison. Yosef, similar to that which happened to him in Potiphar’s home, was given extraordinary responsibilities in prison. The unnamed “keeper of the prison” entrusted Yosef with the affairs of the prison. Again, Yosef’s trust in Yah is translated in a pagan man trusting Yosef. And that’s how the Kingdom economy works. When we least expect it, Yah’s favor results in His elect finding favor among unredeemed men and His people prospering in ways that the world cannot understand.

Faithfully submitted for your edification.

The Story of Judah and Tamar: A Reminder that Yah’s Will Shall Already Triumph Over Humanity’s Carnality

by | Jun 4, 2022 | Blog

This Week’s Torah Reading #35–The Judah-Tamar Story

This week’s Torah Reading, number 35 in our three-year Torah Reading cycle, is found in Genesis/Beresheit 38:1-30.

It is the story of Yehudah (aka Judah) and Tamar. It conveys tremendous spiritual lessons that scream for our attention and our steadfast compliance to Yah’s Will and Ways despite the tugs and pulls of our flesh.

A Brief Overview of the Storyline

As the story goes, Yehudah/Judah separated himself from his father and brothers and marries a Canaanite woman who ends up bearing him three sons.

Yehudah’s first son is named Er. And when Er was of age, Yehudah acquires him a Canaanite wife by the name of Tamar.

Yah kills Er because he was evil in Yah’s sight, leaving Tamar childless.

Thus, Yehudah’s second son, Onan, was required (under ancient Levirate law) to impregnate his dead brother’s wife Tamar so as to “raise up a descendant for his brother” (verse 8).

First Mention of The Levirate Marriage

Now, as odd and even gross as this may appear to many of us living in the 21st century west, this was a life and death act among the ancients. It was implemented by Yah to protect the childless widow and to carry on the biological line of the deceased husband and thus, provide the widow a new family and financial support in the aftermath of her husband’s death.

The mitzvah of the Levirate is codified and rendered in Deuteronomy/Devarim 25:5 and was alluded to in Matthew 22:24.

According to the Levirate requirement and custom, if the deceased husband had marrying age brothers, the widow was not permitted to remarry outside that family. It was required that the oldest surviving brother marry their deceased brother’s widow.

As the story continues, Onan steps up to fulfill his duty as a Levirate husband. However, Onan intentionally prevent Tamar from conceiving, which angered Yah. Yah therefore killed Onan.

The Story Morally Unravels

Yehudah’s youngest son, Shelah, who at the time of Onan’s death, was not old enough to fulfill the role of the Levirate husband. So, Yehudah initially determined to send Tamar back to her father’s home to await Shelah’s coming of age and to then carry through with the required Levirate marriage. But Yehudah, for whatever reason, fails to carry through with that promise. And thus, Tamar persisted as a doomed widow living in her father’s house.

But Tamar devised a plan to get herself out of the situation she was in and force Yehudah to fulfill the requirements of the Levirate.

Tamar disguised herself as what some have determined to be a Canaanite (cultic) prostitute and situates herself in the area where Yehudah was in order to entrap him into engaging in sexual relations with her. Unknowing that the woman he’d engaged in relations with was his daughter-in-law, Yehudah left behind with Tamar evidence of his carnality.

Tamar conceives a child from her union with Yehudah and a trimester later, word reached Yehudah that she had turned to prostitution, or rather, had been sexually promiscuous, resulting in her pregnancy.

Outraged over this revelation, Yehudah demanded that Tamar be burned. (Is that not hypocrisy in its truest meaning?)

The laws related to how prostitutes were to be treated is found in Leviticus/Vayiqra 21:9, with special reference to be given to John/Yochanan 8:5.

Nevertheless, Tamar produces the physical evidence that Yehudah had impregnated her which convicted Yehudah and compelled him to say of Tamar: “She is more upright (i.e., more righteous) than he.”

Yehudah’s statement could be taken a number of ways I guess. One way that seems most popular is that Tamar’s actions, as distasteful as they may appear to us, forced Yehudah to fulfill the law of the Levirate Marriage. She saw to this law being fulfilled in her life.

Tamar ends up giving birth to the twins Perez and Zerah.

The Lineage of the Messiah Firmly Established, Despite Immoral Impediments

We must never overlook the fact that the biological line of our Mishiyach is the focus here. Yahoshua was of the line of Yehudah through the Canaanite Tamar. And we see from this story that Yah is willing to turn the evil and sinful intentions and actions of humanity–in this case Yehudah and Tamar–to good (i.e., make lemonade out of lemons if you will).

And the other thing that is of note is that Yehudah, a product of the Avrahamic covenant, appears to place no significance whatsoever in the covenant. He marries a Canaanite woman and he engages in the ungodly practice of sexual relations with (although unbeknownst by him at the time that she was actually his daughter-in-law) a Canaanite prostitute.

Regardless the carnality that is splattered throughout this inserted story (i.e., inserted into the Yosef story), Moshe, through Yah, was intent on detailing the coming of the serpent-slayer (Genesis/Beresheit 3:15). Yahoshua HaMashiyach is at the very hub and foci of this story.

The seed would come solely via Yah’s miraculous Will and Plan. As we’ve previously seen in other Patriarchal stories, Yah’s Will would supersede man’s fleshly intentions, efforts and sinful ways. For Yah will fulfill all His covenant promises regardless what man chooses to do otherwise.

Tamar resorted to fleshly means to accomplish what she likely saw as a spiritual end (i.e., Tim Hegg Commentary on this passage). Yes, she did stoop to the low level of deceiving Yehudah through paganistic means. But Yah’s plan still prevailed and Yahoshua’s line remained intact. Yah intended for Tamar to produce Yahoshua’s line. For whatever reason, Yah chose Tamar to be the conduit by which our Master would come on the world scene.

Yehudah, on the other hand, gave into his base-nature during what the text describes as “sheep shearing.” Sheep shearing season in ancient times was an arduous time for all involved. And it would seem that, although Yehudah would not ordinarily solicit a prostitute, he may have talked himself into having some pleasurable downtime.

The Danger of Sycretism

We often feel that we deserve pleasurable downtime and reward when we’ve accomplished some grand tasks. And in so doing, we often open ourselves up to the carnal and exploitation by the enemy, as we saw illustrated in this story.

Using me as an example: I have often sought to reward myself after a difficult day of work with a television veg session. This is not to in anyway insinuate that watching television is in and of itself sinful. But we all know that even the most innocent television program can be morally corrupted. And I have found that when I gave in to watching television as a reward, there would be consequences. For despite my best efforts to watch only that which was suitable for a Child of Yah to watch, I would frequently find myself subjected to things in those television programs that was unbefitting of a Child of Yah: violence; inappropriate and ungodly relationships being played out on the screen; homosexuality; greed; hatred; and so much more. Indeed, the draw of syncretism is strong (i.e., the combining of Yah’s ways with ways of the world). And often, the memories of those inappropriate moments and images linger on in my mind for some time and they overtake and take up the space in my mind that Yah and His Word should have. Not a good place to be. So, I’ve repented of such behavior.

So, I’m learning that I should not embrace such pleasures as a reward for hard labors. But seek Kingdom related pleasures: praise and worship; music; meditation; scripture reading; fellowshipping with likeminded brethren.

May Yah receive the glory and honor He so justly deserves.

Faithfully

 

Overturning Roe v. Wade and the Modern Messianic-Thoughts and Reflections

by | May 3, 2022 | Blog

A Leak That is Shaking up Nation

On M-nday, 5/2/2022, The Epoch Times reported that a supposedly leaked U.S. Supreme Court document suggests that the Judicial Branch of this country may finally overturn controversial Roe V. Wade. News of this leak rocked the legislative Branch of the U.S. government, with the conservative side of the aisle praising SCOTUS for doing the right thing, while the liberal/progressive side of the aisle entered into a season of handwringing and gnashing of teeth at the forthcoming potential ruling.

Defining Roe v. Wade

In case you weren’t aware, Roe v. Wade, according to Wikipedia, was a landmark 1973 decision of the U.S. Supreme Court in which “the Court ruled that the Constitution of the United States protects a pregnant woman’s liberty to choose to have an abortion without excessive government restriction.”

The effect this judicial decision had on this nation cannot be understated. Although numbers vary, depending on the source, it is generally accepted that since the passage of Roe v. Wade, some 60 million children have been murdered through the vehicle of legalized abortions (An estimated 62 million abortions have occurred since Roe v. Wade decision in 1973 | Fox News). Consequently, abortions since the passage of this court decision have become a part of Americana. For it has become widely accepted and touted by those in support of abortion rights, that any and all women have a right to choose what happens to their bodies. The adage: my body, my choice has essentially undermined any and all talk about the efficacy and moral rectitude related to the issue of abortion in this nation. A nation, mind you, that many have proclaimed over the years, was founded upon Judeo-Christian principles.

The Pervasiveness of the Pro-Abortion Mindset and Acceptance

Which of course leads to the fundamental point that most every sect of denominationalism and of catholicism tend towards being anti-abortion. In fact, since Roe v. Wade became the law of the land in relation to so-called abortion rights, conservative-leaning Christians and Orthodox Catholics have stood firm against the killing of any children: Both the born and the unborn. This anti-abortion position has probably been the one issue that has united denominationalists the most in this country.

And rightfully so. For although Scripture itself does not outright prohibit the act of abortion (since abortions were not practiced among Yah’s people), it does provide the truth-seeker the Creator’s view of the sanctity of the unborn life:

Exodus/Shemot 20:13—”Thou shalt not kill” (KJV).

Job 31:15—”Did not He that made me in the womb make him? And did not one fashion us in the womb” (KJV)?

Psalm 22:10—”I was cast upon thee from the womb: Thou art my God from my mother’s belly” (KJV).

Psalm 127:3-5—”Lo, children are an heritage of Yehovah: And the fruit of the womb is His reward. As arrows are in the hand of a mighty man; so are children of the youth. Happy is the man that hath his quiver full of them. They shall not be ashamed, but they shall speak with the enemies in the gate” (KJV, modified).

Psalm 139:13-16—”For thou hast possessed my reigns: Thou hast covered me in my mother’s womb. I will praise thee; for I am fearfully and wonderfully made: Marvelous are thy works; and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them” (KJV).

Jeremiah/Yermiyah 1:5—”Before I (Yah speaking) formed thee in the belloy I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations” (KJV).

How many of the 60-plus souls murdered as a result of Roe v. Wade would have been Jeremiahs to this lost generation?

Indeed, there is a price that must be paid for the 60 or so innocent lives that were snuffed out in this nation, not solely because of Roe v. Wade, but more so, by the evil hearts of those who cared only for themselves and who despised Yehovah and His Ways. These, scripture foretells, are subject to Yah’s holy and righteous wrath:

“For the wrath of Elohim is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of Elohim is manifest in them; for God hath shewed it unto them” (Rom. 1:18-19; KJV).

Any rational person knows that killing an innocent, unborn child is wrong and that that wrong must in the end be answered for.

Yah Has a Special Place in His Heart for the Unborn

It should be evident that Yah has a very special place in His heart from the unborn and for children in general. And the fact that the general consensus of this nation’s citizens are in favor of abortion only tells us just how far a people’s hearts are from Yehovah. How depraved humanity has become? For there was a time in this country when even the thought of aborting a baby was viewed as unconscionable and evil by even the most secular of society.

So, this whole thinking on the part of this nation’s conservatives and evangelicals and Catholics in this country, being in jubilant celebration over what could be the overturning of Roe v. Wade by the U.S. Supreme Court is simply spiritual window covering. In order for any abolition of Roe v. Wade to have any true teeth to it; to make any true leeway on the path towards an overall Biblical view on the sanctity of life, must begin and end with the heart of the people. For truth be told, the heart cannot be legislated.

The Disparity in Views About Abortion Among the Religious in Society

In general, Denominationalism and Catholicism stand firmly against Abortion in this country, with few exceptions. However, according to an article in myjewishlearning.com entitled “Abortion and Judaism”, a majority of religious Jews actually support abortion. These believe that abortions “should be legal in all/most cases.” The article, in fact, draws from a 2015 Pew Research Forum survey that asserted that “83% of American Jews, more than any other religious group, say abortion should be legal in all/most cases.”

It appears that rabbinic Jewish law does not grant the unborn person status until he or she is born. Talmudic sources such as Yevamot 69b view the unborn child of less than 40-days gestation as “mere water.”

Despite general modern-day, Jewish sensibilities that favor abortion, and rabbinite Talmudic opinions that have the effect of de-humanizing the unborn, “feticide” (aka abortion) is effectively prohibited by so-called Jewish law. Now, I know this sounds contradictory, given what we’ve just discussed in terms of modern-day Jewish-pro-abortion sensibilities. But it remains clear even to the pro-abortion leaning Jewish religious leaders that abortion runs contrary to what is called Jewish law. For abortion would in effect be the “shedding of [man’s] blood,” which Yah expressly prohibited (Genesis/Beresheit 9:6). Actually, some rabbinic sources translate this passage to read more specifically: “the blood of man within man”, suggesting that the Creator was prohibiting abortion more than general shedding of blood through violent means.

So to be honest, there is some disagreement as to the efficacy of abortion among general, modern-day Jews, with the majority leaning in favor of abortion for any woman who chooses to undergo one. However, there is this general understanding in rabbinic literature that abortion is not permissible, except in the case when the mother’s life is endangered by the pregnancy. In such cases, these Jewish sources (e.g., the Mishnah) go so far as to suggest that an abortion is absolutely mandatory.

But then, these same sources also suggest that once the child has begun to emerge from his/her mother, abortion for any reason is then strictly prohibited.

I would be remiss in not mentioning that abortions are absolutely legal in the State of Israel. According to the “myjewishlearning” article, “there are no laws limiting when an abortion can be performed…”

The heart of man is desperately wicked (Jeremiah 17:9).

If the people’s hearts are not changed, will an overturning of Roe v. Wade make any difference in this country as it relates to the killing of babies and Molech worship, which abortion essentially is (Lev. 18:21; 20:2-5)?

It might be reasonably argued that the goal, regardless the political and social consequences that are certain to come as a result of an overturning of Roe v. Wade, is the cessation of abortions in this country. However, we know that where there’s a will, there is always a way. And certainly, if the people in general want abortion on demand, they will find a way to get it. Already the pro-abortion side of this nation’s legislative branch is hard at work looking for work-arounds to a potential overturning of Roe v. Wade.

The Problem Goes Beyond Abortion

As terrible as abortion is, and it is absolutely horrendous and evil, Father also calls His human creation to pay attention to the those in our society that are less fortunate then us; who need our help. To pay attention and adhere to the weightier matters of Torah such as “justice, mercy and faith” (Mat. 23:23). It’s so easy to get caught up in the abortion dialogue in this nation, yet overlook the other evils that are overwhelming American society:

Murder
Fornication
Adultery
Homosexuality
Thefts and Robbery
Violence against others, especially against those who cannot protect themselves
Indifference and even abuse against our seniors
Neglect in teaching our children in the righteous ways they must live
Etc.

The Courts Cannot Legislate the Condition of the Human Heart

Before any overturn of something like a Roe v. Wade becomes a reality in this country, and before we start popping the corks on congratulatory and celebratory spiritual champagne drinking, let us recognize that this is only the beginning of the hard work that lays before the Body of Messiah. The critical work of the Great Commission must be doubled down upon by Yahoshua’s disciples (Mat. 28:19-20). We must work while it is still day, because the dark days ahead will preclude and prohibit such activity (Joh. 9:4).

With our proclaiming of the Great Commission, comes our teaching of Yah’s Way of Life to those who answer the call to Messianic Discipleship. The Church Triumphant has failed miserably in this endeavor. For Yah expects His servants to not be in a state of strife with society, but be gentle unto one and all, apt to teach as the apostle writes, and patient even with those who contend with them (2 Tim. 2:24-25). Yah’s perspective on things and issues such as abortion, LGBTQ, the treatment of the less fortunate among us, must be widely taught and then modeled by us to the world. Otherwise, successes such as an overturning of Roe v. Wade will have little to no meaning. Because if the hearts of those affected by such things are not turned towards Yah, they will find newer and more innovative ways to further their evil beliefs and lifestyles. It is simply the nature of humanity to do such things.

Closing Thought

Therefore, I will end this by asserting that there cannot be a true overturning of Roe v. Wade by any legislative body in this nation, unless there is an overturning of the hearts and minds and souls of the people of this nation from themselves and the god of this world, to that of Yehovah Elohim, through His Son Yahoshua Messiah.

Faithfully

Keeping Passover by Way of the Renewed Covenant-Part 3 of Keeping Passover and Unleavened Bread in 2022

by | Apr 14, 2022 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

 

This is the third and final installment to our “Keeping Passover and Unleavened Bread in 2022” discussions. This installment is entitled “Keeping Passover by Way of the Renewed Covenant-In Spirit and in Truth.”

 

If by chance you did not read or listen to parts one and two of this three (3) part-discussion on “Keeping Passover and Unleavened Bread in 2022, I would humbly encourage you to do so by clicking the link to that post in this post’s transcript.

 

 

Should we, under the auspices of the Renewed Covenant, keep the Passover/Pesach as laid out before us in Torah? Or should we, as many do each year, partake in a traditional Jewish Seder (or Jewish-type of Seder) on Passover? Or should we rehearse Yahoshua’s Last Supper as sort of a replacement of Passover as some have sought to do? Or should we simply follow the leading of Yah’s Ruach HaKodesh, and keep Passover/Pesach in some form of Spirit and Truth?

 

Well, let’s look at each of these questions one-by-one and see if we can come to some biblically-based, reasonable answers.

 

  1. Should we, under the auspices of the Renewed Covenant, keep the Passover/Pesach as laid out before us in Torah? Well, as we’ve concluded several times during the previous installment, we cannot keep Passover/Pesach as Yah passed it down to our ancient Hebrew cousins. The ordinance as rendered at the time of the Exodus was related specifically to our departure out of Egypt. And Yah attached a number of requirements with that particular version of Passover such as slaying the Lamb that we selected back on the 10th day of the Month of the Aviv between the two evenings of the 14th of the Month of the Aviv. Applying the blood we collected from that slaughtered lamb upon the door posts and lintel of our homes so as to protect us; cover us from the destroyer as He went throughout the Land of Egypt to kill the firstborn. Each participating male of the Passover meal would have to be physically circumcised. Consuming the roasted Pesach that evening, we would be fully dressed with our staffs in hand and consume the meal in haste. And so forth (Exodus/Shemot 12). Everything would need to be completed before morning. And then at the 2nd anniversary of the original Passover, a second Passover is added to facilitate those of our community who for whatever reason were not in a position (either physically or spiritually) to properly keep Passover. And thus, purity regulations were added to the keeping of Pesach by Yah’s covenant people at that time (Numbers/Bemidbar 9).

 

Later on, Yah provided that once we were in the Land of Promise, we would conduct a pilgrimage to the Place where He chose to put His Name. And it would be at this place where He places His Name that we would select the Pesach, have it slaughtered, and then consume the Pesach as a community at that central location where Yah’s Name is placed. And then, when all is done and said, we would return to our temporary dwellings in the morning (Deuteronomy/Devarim 16).

 

It should be understood that the very last instructions Abba provided us in His Torah regarding our keeping of Pesach/Passover, should be the set of instructions that we would follow, at least up to the time that our Master came to minister to us (Deuteronomy/Devarim 16). But since we no longer have a functioning Levitical Priesthood to officiate the Pesach proceedings, and we no longer have a standing and functioning Temple in Yerushalayim, we cannot keep most of the elements of Pesach as outlined in Deuteronomy/Devarim 16. Not to mention that Yahoshua HaMashiyach fulfilled the role of the Pesach Lamb for us once and for all.

 

Rav Shaul wrote to the Messianic Assembly in Corinth regarding this aspect of Yahoshua’s ministry and person:

 

“…For our Passover is the Mashiyach, who was slain for us” (1 Corinthians 5:7; AENT).

 

Keefa/Peter wrote of our Master as our Pesach:

 

(18) …since you know that neither with perishable silver nor with gold you were redeemed from your vain doings which you had by tradition from your fathers; (19) but with the precious blood of that lamb, in which is no spot nor blemish, namely the Mashiyach…(1 Peter 1; AENT).

 

So beloved, there are no sheep to take into our homes; to slaughter on Passover; the blood of which to apply to our homes; and then consume in haste at night. Yahoshua our Messiah is our only Passover/Pesach. To do as rendered and outlined in scripture regarding lambs and such, would essentially ignore the sacrifice made by our Master. His sacrifice should be the Pesach sacrifice that we focus on during Pesach and Unleavened Bread. Oh, we should certainly reference with all the reverence we can muster, the Pesach of the original covenant. But that’s not where our redemption and salvation rests.

 

If, however, you are so led to keep Pesach as outlined in Torah, I say: Have at it. It’s not my place to judge or condemn any who are led to do anything they read in Torah. I’ve heard of at least one individual over the years—a prominent Messianic teacher on the internet—who made it publicly known that he intended to keep Passover as outlined in Exodus 12. And from what I understand, he ended up doing that very thing. Whether he’s done this each year since, I have no idea. But the point of my bringing this up is that this gentleman, who I highly respect and regard as a brother in the true faith once delivered, has a sizable following in the Messianic community. And although he made it known to his viewers and listeners that he was not encouraging them to follow his lead, no doubt countless individuals did follow his lead. And this is potentially a tragedy. It’s a tragedy because when we blindly keep Torah without keeping in mind and heart the Spirit and Truth behind each Torah instruction/mitzvah, regardless how pure our intentions may be, we end up being no different than the Pharisees and scribes who potentially leave undone the weightier matters of Torah: justice, mercy, and faith; and we nullify the full impact of our Master’s sacrifice. (Mat. 23:23). We must never forget that Yahoshua is the end (ie., the “telos”) of Torah—He is the focus; the fulfillment; the fullness of Torah that we must consider first and foremost in our operating and keeping Torah (Romans 10:4).

 

  1. Should we, as many do each year, partake in a traditional Jewish Seder (or Jewish-type of Seder) on Passover? I stated in STAR-28 that I had serious reservations about what we know as Jewish Seders. Jewish Seder are supposedly fashioned in accordance with the elements of the first Passover of Exodus/Shemot 12. But like everything in else in Judaism, the Passover Seder is highly and has been highly regulated by the rabbis. In fact, the so-called Seder is a rabbinic invention that looks and operates nothing like the Pesach meal of Exodus/Shemot 12. Many of the elements that make up the Seder meal seem to carry with it pagan symbolism, none of which I will get into in this discussion. However, if you are interested in that which I’m alluding to here regarding the Jewish Seder, I would encourage you when you get the chance, to simply conduct an internet search and look up what constitutes the Jewish Seder. Compare and contrast what constitutes a Jewish Seder with that which is detailed in Exodus/Shemot 12 and Deuteronomy/Devarim 16 and I am confident you will agree with my assessment that it is not something that Yah’s elect should be involving themselves with during this sacred time of the biblical calendar year.

 

Which brings me to the third question or point: 3. should we rehearse Yahoshua’s Last Supper as sort of a replacement of Passover as some have sought to do?

 

Well, this is an extremely important point and question if you ask me.

 

We find in Matthew 26, Mark 14; Luke 22; and John 13 what many within and outside of our Faith community refer to as the Last Supper. It is the night that our Master Yahoshua was betrayed; when He instituted the ritual of what many call communion—the sharing of bread (in Matthew 26:26 we find that bread was actually leavened bread-”arton” in the Greek and “lechem” in the Aramaic; and if this were in fact the Passover/Pesach/Seder meal, only unleavened bread can be provided for the meal) and wine; where He washed His disciples’ feet in a show of humility that many have over the centuries revered as a ritual to be followed even today by Yah’s people.

 

Turns out that many within and outside our Faith community believe that Yahoshua was actually crucified on what would turn out to be Passover day for that year; Master Yahoshua literally playing out the role of the Pesach Lamb. But this time, He would be the Lamb that would take away the sins of the world. I happen to be one of those who believe He was crucified on Passover/Pesach, as well as I believe that the so-called Last Supper was held the night prior to Passover Day. However, I do recognize that there is vocal opposition to this theory, strongly advocating the theory that Master was crucified on the First Day of Unleavened Bread.

 

Both theories drum up some serious questions demanding answers. In terms of the theory that Master was crucified on Passover Day, is that Matthew 26;19, Mark 14:12, and Luke 22:7 all mention that the so-called Last Supper took place on the first day of Unleavened Bread or on Passover, which is the 14th day of the Month of the Aviv. Which if the text is accurate, makes for an impossibility that Master was crucified on Passover day because He’d yet had His last supper with His disciples. But then, these same texts also paint a problem for the crucifixion taking place on the first day of Unleavened Bread as well. For any orthodox Jew to have any participation in a crucifixion on such a high holy day would be also an impossibility. So, both theories have problems associated with them in terms of what the Gospel record states.

 

The one other theory that I’ve come across of late has Yahoshua Messiah being crucified not on Passover Day, but on a Fr-day, Preparation Day, during the week of Unleavened Bread. I can see some possibilities in this theory, but there remains a great more investigation to be had on my part before I abandon my current stance.

 

Because, as I just mentioned, I adhere to Master being crucified on Pesach/Passover. There are just too many parallels between the events that make up the crucifixion day and the events that routinely take place in Yerushalayim on Passover day. For the sake of time, we won’t go over those parallels here.

 

 

The point of debate as to when the so-called Last Supper was held and what day Y’shua was actually crucified falls heavily upon Matthew’s record of the events, found in 26:17:

 

“Now on the first (Greek of protos) day of the Feast of Unleavened Bread the disciples came to Yeshua, saying to Him, ‘Where do You want us to prepare for You to eat the Passover” (NKJV modified).

 

The Greek term “protos” as used in this verse most likely means from a contextual standpoint:“the day in front of or before the Passover Day,” which is always on the 14th day of the Month of the Aviv, with the first day of Unleavened Bread always commencing at sundown on the 14th day of the Month of Aviv—virtually on the heels of Unleavened Bread.

 

Yochanan’s (aka John’s) Gospel record is slightly clearer on this critical point:

 

“Now before (ie., the Greek word “pro,” contextually meaning, the day before) the Feast of the Passover, when Yahoshua knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end” (13:1; NKJV modified).

 

To insist that Master’s last meal with His disciples was the Pesach meal and that it took place on Passover night, are ignoring some important, critical points that are often left inadequately addressed by those in opposition.

 

But in support of Master being crucified on Passover, given the Gospel record challenging this claim, I turn to Michael Rood’s Chronological Gospels for an explanation for the disparity here:

 

“Preparations began on the 9th day of the Aviv and continued through the late afternoon of the 14th. A rented upstairs apartment in Jerusalem (the famous “upper room”) was prepared for Passover and for their extended domicile through the Feast of Shavuot. The parenthetical summary details where the last supper would take place—not when the preparation was made. The night in which the last supper occurred was the last evening in which leaven could be consumed. This is also the disciples’ first night in Jerusalem after spending the previous week nights in Bethany on the Mount of Olives” (Rood’s Chronology).

 

Regardless what one may think about Michael Rood, I will say that I find his work of the Chronological Gospels to be a decent reference. A lot of research was put into its compilation, and I’m afraid that many in our Faith community discount the work because they don’t care for the author, Michael Rood. Well, that’s too bad. And if that’s indeed the case, then it is what it is. I will continue to reference this publication from time-to-time as needed, at least until such a time that its content is proved wrong or inaccurate.

 

But assuming that Master Yahoshua was crucified on Passover Day, then that would mean the so-called Last Supper took place the night before Passover, or Erev Pesach. And if this is in fact true and accurate, then what Yahoshua and His disciples engaged in the night of the Last Supper was NOT the Passover/Pesach meal, or as popularly referred to as the Seder. It was simply Master having a final meal with His disciples, during which He institutes the “renewed covenant in His blood for the remission of sin,” and the eating of the bread which represented His broken body. During that dinner the betrayer is revealed and Yahoshua washes His disciples’ feet. Also, Master reveals that Shimon Keefa would betray Him three times before the crowing of the cock the following morning. And lastly, He renders unto the 11-remaining disciples (after Judas departs) one last lesson before the group departs out to the Mount of Olives.

 

So, for me, it’s unlikely that Master Yahoshua kept Passover as any devout Jew of His day would that year. He didn’t keep Pesach that year because He became our Pesach on that Passover Day. He was removed from His execution stake, hastily cleaned up, and placed in the borrowed tomb before sundown, which would be the time of the Pesach observance for all observing Jews in Yerushalayim, as well as at sundown, the start of the seven (7) day long Chag HaMatzah or Feast of Unleavened Bread. Remember, during Master hasty trial before Pilate, the Jewish leaders were concerned about prolonging the trial too long into the day, such that they were up against a clock and could not risk being in a position where they could not keep Pesach/Unleavened Bread in accordance with Torah.

 

That being said, the so-called Last Supper would have nothing to do with the Passover Meal and any associated ceremonies that tradition might bring up.

 

But we’ll leave this debate alone for now and continue on with our discussion on keeping Passover and Unleavened Bread in the Renewed Covenant.

 

 

 

 

_______________________________________________________

 

 Personal Thoughts and Reflections on Pesach and Unleavened Bread

 

So then, with all that we’ve just covered in this discussion, how are we—Yah’s redeemed and elect–to honor, celebrate, keep Pesach and Unleavened Bread. Well, we’re not expected necessarily to rehearse the elements of the so-called Last Supper, although many in our Faith Community do. Or folks in our Faith community simply default to participating in a variation or form of the classic Jewish Seder which Yah never ordained nor instructed us to do. And this brings us to the 4th option, which is to keep the Feasts in Spirit and in Truth.

 

Unless we’re focused on the greater meaning and shadows that Passover and the Feast of Unleavened Bread paints for us during this set-apart season, we run the great risk of blindly keeping the Feasts and missing or overlooking that which Abba so desperately wants us to take away from during our time together with Him.

 

First and foremost, unless we stop and truly recognize and appreciate the sacrifice that our Master Yahoshua made on our behalf; the cost of the atonement He made for our sins and the redemption that was paid for our release from the bondage and slavery to the gods of this world; unless we renew our vow to take-up our stakes and follow Him, giving all to follow Him; then Passover may very well be nothing more than a passing Hebrew holiday, a lamb meal and conceivably good times spent with friends and family. Our obligation, as Yah’s set-apart people is to keep Yahoshua at the forefront of our thoughts and hearts during this Passover/Pesach.

 

Master instructed His disciples, and by extension us today, to remember Him in whatever we do during Passover:

 

(17) Yeshua took the cup, and gave thanks, and said, “Take this cup and divide it among yourselves, (18) for I say to you, I will not drink of the fruit of the vine until the kingdom of Yehovah shall come.” (19) He took bread, gave thanks, broke it, and gave to them, saying, “This is My body which is given for you. Do this in remembrance of Me (Luke 22:17-19; Rood’s Chronology).

 

I would be remiss if I did not encourage each of us to remember that which Yahoshua did for us, at the very least, by reading the Gospel accounts of the so-called Last Supper and His sacrifice/His passion. Maybe remember Him Yeshua as our Pesach by partaking of bread and wine during this set-apart time.

 

Shaul told His Corinthian readers that which He personally received from our Master regarding the night our Master was betrayed:

 

(23) …He…took bread: (24) And when He had given thanks, He brake it, and said, ‘Take, eat: this is My body, which is broken for you: This do in remembrance of Me. (25) After the same manner also He took the cup, when He had supped, saying, ‘This cup is the new testament (new covenant) in My blood: This do ye, as oft as ye drink it, in remembrance of Me.’ (26) For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s (the Master’s) death till He come (1 Corinthians 11:23-26; KJV).

 

So, we’re instructed to remember Yahoshua our Master and our Redeemer on Pesach. In terms of keeping Passover/Pesach in accordance with the instructions rendered unto us in the original covenant, we cannot keep it for the reasons previously mentioned. But that’s okay beloved. What we can do to honor, observe, keep, guard Pesach/Passover is to remember the Person and Ministries of our Master Yahoshua, at the very least, on that day.

 

In terms of the seven (7) day Festival/Feast of Unleavened Bread (aka Chag HaMatzah), Torah requires that we rid our homes of all leavened foods and leavening agents. And then, from the night of the Pesach/Passover on the 14th of this Month, through the last day of Unleavened on the 21st of this month, we (1) abstain from eating any leavened laced or infused foods, and (2) eat matzah sometime each day during the period of the feast.

 

And so, we do. But we do so with a purpose in mind. Not simply to do what we’ve been instructed to do, which we should and must. But rather, to do so with the distinct purpose in mind of addressing and dealing with the leaven that presently exists in our respective lives.

 

Leaven (in Hebrew it is “chametz” and in the Greek it is “zume”), otherwise known to us as yeast, in many passages of scripture is emblematic of sin; of mental and moral corruption; of hypocrisy; error; and perversion. One of the many reasons Yah analogized sin, corruption, error, perversions and such with yeast or leaven, is because yeast, although it may start off in very small amounts when added to foods, it has the potential of expanding to very great amounts. Rav Shaul (aka the Apostle Paul) simply described leaven to his Galatian readers in this respect:

 

“It takes only a little “chametz” to leaven the whole batch of dough” (5:9; CJB; cf. 1 Corinthians 5:6).

 

I dare say that most of us—those who listen to or read these posts—do not live sinful lives. I’m not saying that we do not sin from time-to-time. But we do not go out of way to live lives of sin. And this is what makes Shaul’s analysis of chametz or leaven so powerful to those of us who have eyes to see, ears to hear, and hearts willing to do the Will of our Father in heaven.

 

It doesn’t take much in the way of leaven or sin, or corruption, or error, or perversion or hypocrisy in our lives to, over time, expand within us and lead us to living sinful lives. To cause us to break covenant with Yah. To put at risk our place in the Kingdom of Yah. So, it falls to us to search out the slightest remnants of chametz or leaven and have it purged from our respective lives.

 

The Psalmist wrote:

 

“Search me, O God (O El), and know my heart: Try me, and know my thoughts” (Psalm 139:23; KJV).

 

“Prove me, O LORD (O Yehovah), and try me; purify as with fire my reins and my heart” (Psalm 26:2; KJV).

 

This is exactly what we should be doing during the Feast of Unleavened Bread. Not just consuming unleavened bread and avoiding leavened foods. But do these things with the purpose of mind, heart, and soul, to identify the leaven that exists in our respective lives. And then, seek to have those leavened elements purged from our lives.

 

Shaul understood some of the moral struggles that the Messianic members of the Corinthian Assemblies were struggling and dealing with. And it was right about the time of Passover/Pesach/Unleavened Bread that the apostle counseled and encouraged them to:

 

(7) Get rid of the old chametz (that is get rid of the old leaven; the remnant of sin/error/hypocrisy/corrupt that exists in their respective lives), so that you can be a new batch of dough, because in reality you are unleavened. For our Pesach lamb, the Messiah, has been sacrificed. (8) So, let us celebrate the Seder (actually feast of Passover/Pesach), not with leftover chametz, the chametz of wickedness and evil, but with the matzah of purity and truth (1 Corinthians 5:8-9; CJB modified).

 

You see, some of the assembly members were walking out their faith, carrying around with them, as Shaul described, leftover issues—leftover chametz—chametz of wickedness and evil that they had to get rid of if they wanted to make it into the Kingdom. For later on in this same letter, Shaul informed them:

 

(9) Don’t you know that unrighteous people will have no share in the Kingdom of God (that is, the Kingdom of Yah)? Don’t delude yourselves—people who engage in sex before marriage (ie., fornicate), who worship idols (ie., idolaters), who engage in sex after marriage with someone other than their spouse (ie., adulterers), who engage in active or passive homosexuality, (10) who steal, who are greedy, who get drunk, who assail people with contemptuous language, who rob-none of them will share in the Kingdom of God (1 Corinthians 6:9-10; CJB).

 

Beloved, each of us carries within us, remnants of leaven that have not been completely purged out of our lives. This is the optimal time to make that very thing happen. If we are indeed in covenant with Yah, and Yah has set Himself to meet with us during this set-apart time of His Biblical Calendar Year (read or listen to our discussion entitled: “Guarding the Month of Aviv: Aviv’s Critical Importance to God’s Covenant Elect”), we have the grand opportunity to place these remnants of chametz or leaven on His brazen altar—purge them out of our lives with the help of His Ruach HaKodesh—and burn them up. Give them no room for continued existence and growth in our lives.

 

This seven (7) day festival is emblematic of the sanctification process that must take place in each of us, if we intend to remain in covenant with Yah and to enter His Kingdom. What will you seek Abba’s help in purging out from your life?

 

And lastly: If you recall two installments ago, in our Sabbath Thoughts and Reflections installment entitled “Guarding the Month of Aviv: Aviv’s Critical Importance to God’s Covenant Elect,” we discussed to a lesser or greater extent, the tucked away in the middle of the Feast of Unleavened Bread, the Day of the Wavesheaf Offering, or Yom HaNafar HaOmer. In that post, we discussed the importance of the barley crop’s maturity to the timing of Yah’s Calendar, and its importance to Yom HaNafar HaOmer.

 

We also discussed that this little discussed and little understood day, that this year, on our observational calendar, falls on S-nday, 4/24/22—the very last day of the seven (7) day Feast of Unleavened Bread. Unfortunately, you will not find any mention of Yom HaNafar HaOmer on your Calculated Jewish Calendar.

 

But, that’s neither here nor there.

 

The Day of the Wavesheaf Offering is emblematic of our Master being the firstfruits of those who Yah will raise from the dead, to be His loving, faithful transformed beings serving only Yah and His eternal Kingdom:

 

 (4) From: Yochanan to: The seven Messianic communities in the province of Asia: Grace and shalom to you from the One who is, who was and who is coming; from the sevenfold Spirit before His throne; (5) and from Yeshua the Messiah, the faithful witness, the firstborn from the dead and the ruler of the earth’s kings. To Him, the one who loves us, who has freed us from our sins at the cost of His blood, (6) who has caused us to be a kingdom, that is, cohanim for God, His Father—to Him be the glory and the rulership forever and ever. Amein (Revelation 1:4-6; CJB).

 

The writer of Hebrews explains how Yahoshua our Master fulfilled the tenets of the spiritual Wavesheaf Offering:

 

(3) This Son (speaking of Yahoshua) is the radiance of the Sh’khinah, the very expression of God’s essence, upholding all that exists by His powerful word; and after He had, through Himself, made purification for sins, He sat down at the right hand of HaG’dulah BaM’romim (or He sat down on the right hand of the Majesty on High)…(Hebrews 1:3-4; CJB).

 

Thus, our Master’s atoning and redemptive sacrifice was accepted before Yah—His sacrifice was essentially waved before Yah and Yah accepted it on our behalf: the true manifestation of the sheaves of barley that the ancients would bring before Yah at the Tabernacle or Temple, and the Levitical Priests would wave it before Yah and Yah would accepted that thanksgiving offering on our behalf.

 

Today, because, again, we don’t have a functioning Temple, nor Levitical Priesthood, nor are most of us barley farmers residing in the Land of Yisra’el, we cannot keep this portion of the Feast of Unleavened Bread as it was revealed to us in Yah’s Torah.

 

Therefore, we are compelled to keep this aspect of the feast in proper Spirit and in Truth. How so? Well, under the auspices of the original covenant, the ancients would bring of the first of the firstfruits of their barley crop to the Tabernacle or Temple to be waved before Yah. So, we too, from a related, spiritual perspective, offer unto Yah the first of our firstfruits unto Yah. What that actually looks like is what we are actually led to do by Yah. Some brethren are led to send to the ministries that feed them a special offering that serves as a form of worship that honors and praises Yah for His generous mercies in providing them their sustenance; their income; what have you. This type of worship is the closest form of worship that is represented by Yom HaNafat HaOmer.

 

Others of us may be led to offer unto Yah the best of what we have to offer Him: in the form of our talents; our abilities; our strength; our time; our worship that the author of Hebrews describes as “offering a sacrifice of praise to Yah that is the fruit of our lips, giving thanks to His Name.” Truly, this is one of the little exercised offerings that folks in our faith community are cognizant to offer. But we must never overlook such a proper offering and form of worship.

 

Regardless of what we are led to wave before Yah, let us remember what Yahoshua accomplished on our behalf, and follow up that remembrance with that which Yah calls us to offer before Him.

 

As far as Hilary and me are concerned, we tend to share bread and wine on the night before Passover day, as well as we do wash one another’s feet in a show of respect and humility for that which Master showed us on the night that He was betrayed (ie., the so-called Last Supper). We realize that Y’shua was not in any way instituting a new feast day. He was simply having a last meal with His disciples, and from that solemn occasion, we draw out lessons on humility; obedience; sacrifice; love; hope; betrayal; and so many other things. And so, we meditate on those lessons.

 

In terms of Passover Day, at dusk, sometime close to dinner time let’s say, Hilary and I will have a meal consisting of lamb, bitter herbs, and unleavened bread as mentioned in Torah. We treat this time together as a solemn occasion and we generally will partake of a teaching online from one of Yah’s anointed teachers and we’ll discuss the meaning of the day; pray; maybe sing a song or two. But when sundown comes, we’ll blow our shofars and welcome the seven (7) day Feast of Unleavened Bread. We would have, a few days before, purged our home of all leavened foods and leavening products as Torah commands. Of course, we treat the first and last day of this feast as high holy days, to be filled with fellowshipping with other like-minded brethren (most likely via online live services); and we’ll keep the day holy as He commanded and as Yah’s Spirit directs us. Throughout the week of Unleavened Bread, we supplement each meal with matzah as commanded by Torah. We consume no leavened foods. And we remember what the Feast of Unleavened Bread is supposed to mean to us. It’s a time of introspection, as many feast days are each calendar year. And during this time of introspection, we take assessments of our respective walks with Messiah. We see the leaven that remains in our lives and we seek Yah’s help in purging those sins from our lives. We recognize this feast as being emblematic of the lifelong sanctification process that each of us must go through as Yah’s Ruach HaKodesh works in us each and every day, 24/7, to transform us into the image of our Master Yahoshua. It’s also a time of celebration for us. Depending on our situation that year, we may uproot ourselves from our home, and spend the week somewhere else, so as to spend the entire week entirely focused on the shadows and spiritual applications to be had by us from this feast. We seek to come out of this seven (7) day feast better—spiritually, and even physically, than we entered it.

 

Well, this brings us to the end of our rather lengthy discussion on Keeping Passover and Unleavened Bread in 2022. Thank you for hanging in there with me. And it is my heartfelt hope, trust, and prayer that you and your families and fellowships have a blessed; a powerful; a miracle-filled; meaningful; and safe Pesach and Unleavened Bread. And until next time beloved, may you be most blessed fellow saints in training.

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