The Connection Between Giving and God Dwelling with His People-Thoughts and Reflections on Torah Reading 63

by | 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.

The Book of the Covenant-What it Means to Modern Day Believers-Thoughts and Reflections on Torah Reading 62

by | 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.

God Prohibits His People from Badmouthing Government Leaders—Thoughts and Reflections on Torah Reading 61

by | 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.

Dealing with Difficult Relationships-Thoughts and Reflections on Torah Reading 60

by | Dec 3, 2022 | Blog

Dealing with Difficult Relationships-Thoughts and Reflections on Torah Reading 60

Shabbat Shalom saints of the Most High.

 

May you, your families, and your fellowships be well and blessed in the perilous times we’re living.

 

Central Themes and Life Lessons of Torah Reading 60

 

I’ve entitled this reading study: Dealing with Difficult Relationships-Thoughts and Reflections on Torah Reading 60.

 

The central themes and life lessons to be learned from our Torah Reading today, which happens to be the 60th reading in our 3-year Torah Reading Cycle, contained in Exodus 21:1-22:24, include, but are not limited to:

 

  • Proper restitution is to be paid to those who are wronged by another.
  • Love of neighbor as one loves themselves.
  • Existing in a Godly society and dealing with ungodly behavior and relationships.
  • Raising Godly children to be Godly adults.

 

 

I invite you to read Exodus/Shemot-22:24 at your leisure to get a full sense of what this reading is all about.

 

Yeshua-focused Torah Living Application

 

Now, I will say from the outset that a general read of this parashah will appear irrelevant to our 21st-century western sensibilities. Human-trafficking incidents aside, slavery is illegal and much of the west is not agrarian. Unfortunately, denominationalism and pretty much all the secular world see Torah as archaic and irrelevant to the world today. But when we stop and look at this and future readings from a Yeshua-focused Torah Living perspective, these readings most certainly are essential teachings and instructions for any with eyes to see and ears to hear and willing hearts to obey. And I will make the critical connections between our reading and Yeshua’s teachings as we progress along in our study here today.

 

Let’s take a tour of this week’s reading.

 

Relationships Surrounding Slavery in Ancient Israel

 

 

In verses 21:1-10, we have put before us the terms of service as it relates to Hebrew slaves. Any Hebrew slave is to be released in the 7th year (I.e., the Shmita year). And contrary to ANE conventional practices, the terms of Hebrew slavery are determined by relationships. Family relations and Master-Servant relationships.  

 

Of note is the relationship that exists between the Hebrew slave and the master that he loves. The servant that loves his master and spouse may remain in permanent service and not accept release in the 7th year. A ritual is thus performed whereby the servant who desires to remain in the service of the master he loves by having an awl (a small, pointed tool used for piercing holes, particularly in leather) pierced through his ear lobe (21:5-6).

 

The prophetic shadow picture depicted here cannot be denied. Shaul described himself as a servant (I.e., a “Doulos”) of Yeshua. We who are Yah’s elect, are bonded to our Master Yeshua because of our love for Him and His Father. We are bound to Yeshua because of His atoning sacrifice and His intercessory ministry. Thus, we serve our Master faithfully and lovingly.

 

Summary Execution of Murderers

 

In verses 21:12-14, Yah instructs that any who smites another to death (I.e., murders another) shall be summarily executed. This judgment is primarily focused on those who willfully or negligently murder their neighbor.

 

Making Sense of God’s Position on Slavery

 

It should be mentioned at this juncture that many question Yah’s morals when it comes to the harshness of His judgments against certain acts. I recall growing up in the Baptist Church of my youth debates over Yah’s seeming permissiveness or endorsement of slavery. But when one understands the heart of the Father and becomes a student of Yeshua’s teachings, it becomes evident that Yah never endorsed or advocated slavery for His people. What Yah was doing, as it related to the issue of slavery in the nation of Israel was taking the practice of slavery in the ANE (the Ancient Near East) and bringing order and morality to it.

 

Yah would rather his people not engage in slavery at all such that no human would ever be subject to another human being. In fact, the only being Yah’s people should ideally be subject to is Him!

 

The other thing to consider here, which itself is controversial, is that slavery in certain situations in Hebrew society did offer opportunities for the destitute to receive a livable level of subsistence, as well as provide the master with needed labor and assistance to attend to the needs of his estate.

 

Yah’s way of conducting slavery was that He removed the mistreatment of servants and provided both servants and masters a humane framework in which to operate.

 

And with this picture in mind, one should see the beauty of Godly servitude that is modeled here. The symbiotic, loving relationship between master and his servant(s) or “Doulos”. The “Doulos” or servant becomes a permanent member of the master’s family and never has to worry about the well-being of him and his family again.

 

Father Reiterates Some of His 10-Words

 

We find in verses 21:12-17 a reiteration of commandments 5, 6, and 8 (chapter 20). Abba sees certain degrees of violations of these 3-cited commandments as serious enough to merit the offender’s death. Clearly, the integrity of the family unit is supremely at stake here. And we see throughout the whole of scripture that the institution of the family and of marriage are very important to Him. Thus, any actions to disrupt or destroy the fabric of the family unit are not to be tolerated by the nation.

 

The prohibition against murder (specifically harming one’s parents) is once again mentioned in these verses. Our Master taught that when one embarks upon a life of violence, his or her death is the eventual outcome.

 

Consequently, the Master stood firmly behind the mitzvot to honor one’s parents (Matthew 15:14; Mark 7:10-13). Interestingly, Abba commanded that we honor our father and mother, but love our neighbor as ourselves (Matthew 19:19). He did not command us to “love” our parents. And this certainly is a salient point. Many of us, especially those of us in this beloved Faith Community of ours, may find ourselves at odds with our parents. The relationship I had with my mother, who passed away in 2020, was a 4-decade-long struggle. Yet I always made sure I honored her. I respected her. I revered her as my mother. And to a greater or lesser extent, I loved my mother. We just didn’t get along. She did not approve of my wife, and she certainly did not approve of my Faith. And I believe Yah was cognizant of the fact that adult children may fall out of favor with their parents for whatever reason(s). Nevertheless, it was imperative, for the integrity of the sacred family institution, that every child honor his or her parents.

 

Love Your Neighbor as you Love Yourself

 

In verses 21:18-19, Yah deals with the issues surrounding proper compensation for damages done to one’s neighbor.

 

There is a spiritual application that is attached to these mitzvot whereby the injured party is to be properly compensated. Their pain and suffering are fairly addressed. And proper addressing of these concerns is extremely important to maintaining the secure and peaceful fabric of a Godly society and community. We are to treat others as any human would desire to be treated (I.e., love your neighbor as your love yourself).

 

Part of loving one’s neighbor as one loves themselves is meeting the responsibility of righting any wrongs one does to or against their neighbor. Especially wrongs that are perpetrated against members of our Faith community. We are to love our brothers and sisters as we love ourselves.

 

When Harm is Done to the Unborn

 

Skipping down to verses 21:22-25, we come upon mitzvot that are related to the miscarriage of an unborn child who dies because of a scuffle between two other individuals who somehow encounter the pregnant mother. Abba instructs that those involved in the scuffle that led to the death of the unborn child, properly compensate the parents for their loss, in accordance with the claim filed in court by the woman’s husband.

 

If the mother herself suffers some degree of harm to her person in addition to that of losing her baby, the guilty ones must render equitable compensation for all injuries. Thus, we get the well-known phrase: “An eye for an eye; a tooth for a tooth.” The rabbis considered this phrase legal technical terminology for equitable compensation.

 

Many commentators down through the centuries have sought to put some identifiable meaning to these mitzvot. Some of them have gone so far as to suggest that these mitzvot were inserted by individuals other than Moshe for the purposes of bringing the Hebrew set of civil laws up to the standards of other ANE (I.e., ancient near east) legal standards. But this is pure foolish, even heretical, thinking. These mitzvot were obviously given by Yah to inform the Hebrew legal system of the necessity to always render judgments that fit the crime and to incite Godly justice.

 

Master shed some light on this issue in Matthew 5:38-48 (I.e., part of His Sermon on the Mount). He causes His disciples to look at and act on such life situations from a perspective that was often different from that of their religious leaders. Instead of seeking retribution and compensation from those that did evil against them, Master instructed them to do the opposite. Turn the opposite cheek toward them. That they seek no retribution. No compensation. To instead love them unconditionally.

 

These are indeed hard sayings because our natural inclination, even as Yah-fearers, is to make those who harm us pay for their crimes against us.

 

The thing that we as Netzarim must learn to do when we come upon such mitzvot is to recognize what our Master is saying to us about them. Just because they are recorded in Yah’s Torah, doesn’t mean we must pursue the Mitzvot’s explicit course of action. For in many cases, Yah does give His people leeway on how to handle the situation from a love-your-neighbor perspective. Like, you don’t have to sue someone who’s done you harm. We don’t have to seek compensation or a pound of flesh from the one who has injured us. We are, however, required to love the one who behaves as our enemy as we love ourselves.

 

Abortion and Torah

 

The last thing I’m compelled to mention about this mitzvah has to do with our present-day abominable epidemic which is abortion. Although not specifically mentioned in Torah, abortion is an abominable act that warrants action against those that practice it. Clearly, Abba places tremendous value on the life of the unborn. Yet in this present 21st-century western society, one can be canceled by a woke mob if one speaks against abortion. The rallying cry of the abortionists is of course that women have the right to choose what goes on with their bodies.

 

Present-day denominationalists and Jewish leaders have turned a blind eye and a deaf ear to this plague. No longer is there going out from the pulpits of this nation a clarion call to protect the unborn life. No longer is there a denouncement of this abominable practice. No longer are pastors, preachers, teachers, rabbis, and such, preaching the bible and declaring that the wholesale slaughter of the unborn child by the peoples of western and eastern nations is simply begging for Yah’s judgment and wrath to overtake them.

 

Judgment and the wrath of Yah are most certainly coming to the nations of the world that practice the abominable act of Moloch worship, which is modern-day abortion. The only solution and way to head off the coming judgment tide are for the peoples of this world to humble themselves, pray, seek the glorious face of Yehovah, and turn from their insidiously wicked ways (2 Chronicles 7:14).

 

But let’s be real here. That’s never gonna happen is it? No. Humanity has always wanted to do what it always wanted to do. For the heart of man is deceitful above all things, and it is desperately evil and corrupt (Jeremiah/Yermi’yahu 17:9).

 

All that is left for us to do at this juncture of human history is to watch, pray, and walk by our faith (Habakkuk 2:4). And let us not overlook being persistent in our telling of the truth and warning the modern nations of Yisra’el as to what’s ahead if they persist in their evil ways. Shaul said to a group of Ephesian elders:

 

Wherefore watch ye, remember that by the space of three years I ceased not to admonish every one night and day with tears (Acts 20:31; ASV).

 

The Prophet Ezekiel through the inspiration of Yah’s Ruach HaQodesh wrote:

 

Again the word of the LORD came unto me, saying, 2 Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: 3 If when he seeth the sword come upon the land, he blow the trumpet, and warn the people; 4 Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head. 5 He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul. 6 But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand. 7 So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. 8 When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. 9 Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul. (Eze 33:1-9 KJV)

 

By virtue of our chosen status beloved, we have been assigned the job of not only imaging Yehovah and being a light to this wicked world, but also being watchmen on the wall. And as long as we have this platform and any others that Abba will avail to us, we will watch and warn and admonish.

 

 

Confronting Claims that Torah was Plagiarized from other ANE Sources

 

Many so-called bible scholars have cast doubts upon the genuineness of the Torah and its mitzvot, by claiming that older ANE nations had similar laws and ways in place well before Israel became a nation. I would say this in response: We must always bear in mind the lineage and origin of these other nation peoples. Every person and nation had its beginning with Adam and Eve. And we know from Scripture that Yah articulated His ways—His Torah—to the patriarchs well before it was codified by the pen of Moshe.

 

Father said of Avraham that “he obeyed His voice, and kept His charge, His commandments, His statutes, and His laws” (Genesis/Beresheit 26:5).

 

“For I have known him (him being Avraham), to the end that he may command his children and his household after him, that they may keep the way of Yehovah, to do righteousness and justice; to the end that Yehovah may bring upon Abraham that which He hath spoken of him” (Genesis/Beresheit 18:19).

 

Yah described Noah as “a righteous man, and perfect in his generations. And that he walked with Elohim” (Genesis/Beresheit 6:9).

 

Where did Noah learn to walk with Elohim and live a righteous life? No doubt from his forefathers, all who go back to Adam and Eve (Genesis/Beresheit 5:28). And it was Yah who taught Adam His Torah. And Adam taught Cain and Abel Yah’s Torah and so on.

 

So, these supposed older nations and their laws (e.g., the Hammurabi Laws) were obvious derivations of Yah’s original Torah that was taught to the patriarchs who passed them down to their descendants.

 

The Spirit and Truth Relevance of Yah’s Torah

 

As mundane and outdated as many of these mitzvot may appear to most 21st-century western sensibilities, the spirit and truth of them remain all the more relevant to mankind even today. We may not subsist in an agrarian society today as our ancient Hebrew cousins did back in the day. But our reading does teach us to always-always-always keep in mind how our actions will affect others. We must have such a love for others in our community and society that in everything we do, we’re to look out for the wellbeing of others. This is the level of Torah living—the spirit and truth of Torah living—that our Master Yahoshua requires His disciples to walk in. That is, if they intend to make it into the Kingdom.

 

Dealing with Greed and Covetousness in Relationships-Zacchaeus Has an Encounter with Yeshua Messiah

 

Skipping on over to verse 22:1, we find Yah once again addressing the stealing or taking of another’s property and the appropriate restitution to be rendered.

 

The principle we must be cognizant of here is that this mitzvah goes well beyond the simple stealing of an ox or sheep, the dispensing of the stolen article(s) for another’s own gain, and then the proper restitution that is to be rendered unto the victim of the theft.

 

We should be reminded here of the beautiful story of the Publican Zacchaeus (Luke 19:1-10).

 

It was as a result of his encounter with Master Yahoshua Messiah that Zacchaeus was convicted and pledged to give half of his possessions to the poor and to restore unto any whom he may have, during the course of his work as a publican, defrauded four-fold (Luke 19:8; cf. 2 Samuel 12:6).

 

And this goes even beyond the sinful acts of stealing and fraud. It goes to the very heart of the matter which defines Yeshua-focused Torah living. And the heart of the matter has to do with greed and covetousness.

 

Yahoshua warned His disciples to beware—to be on guard—against every form of greed (Luke 12:15). Thus, He encouraged any who would seek to be His disciple to sell all their possessions and give the proceeds to the poor, and then follow Him. In so doing, they would be storing up for themselves treasures in heaven (Luke 11:41; 12;33; 18:22).

 

Are we, beloved, willing to do such a thing? Are we willing to divest ourselves of all the material things we possess, and follow Him? Indeed, a tall order indeed. I don’t know of anyone who has actually done such a thing. But this admonishment is certainly something to think seriously about. Especially in these last and evil days.

 

Preserving Life When Possible

 

Moving on to the next three verses, (22:2-4), Yah addresses acts of breaking and entering thievery, in particular where the homeowner kills the perpetrator. Torah declares that the homeowner in this case would not be guilty of murder, as he was protecting himself, his family, and his possessions. However, the text goes on to speak to the nuance of when the perpetrator is killed by the homeowner during daylight hours.

 

The rabbis debate the rote understanding of this passage, suggesting that in the daylight, one may be able to make peace with the thief (I.e., reason with the thief face-to-face, with each party being able to see one another. But we know that making peace with a criminal is not always possible. Although the homeowner, with sufficient deterrence, may convince the thief to go his way and do no further harm to him or his family.

 

The bigger point to be gained here is this Godly concept of preserving life whenever possible. Life is precious. The rabbis make a special mention of the fact that human life is all the more precious since man was made in Yehovah’s image. But the fact still remains, that all life is precious. Even the life of a criminal.

 

When addressing the group of contemptible Pharisees, Yeshua asked them when challenged about His healing someone on the Sabbath:

 

“…I will ask you one thing: Is it lawful on the sabbath days to do good, or to do evil? To save life, or to destroy it” (Luke 6:9; KJV)?

 

This Torah passage goes on to address the capture of the thief and the restitution that he or she must make to the homeowner. And if the thief is unable to make the prescribed restitution, he or she is to be sentenced to a term of servitude or slavery.

 

Righteous and Just Judges

 

Dropping down to verses 22:8-15, Yah addresses situations where borrowed articles are stolen and the borrower is liable to make restitution to the owner for the stolen articles.

 

Many English translations say that the borrower in question must appear before the judges, while other translations such as the LXX read the borrower must stand before Elohiym, to see whether or not the borrower misappropriated the stolen articles.

 

It’s more likely that the entities making this determination are human judges who are acting on behalf of Elohiym. And we can see mentioned throughout Torah, that judges were expected to be men of the greatest integrity, and honesty, individuals who despise bribes or unjust gain; men of truth; strong men of moral standing (reference Exodus/Shemot 18:21).

 

Indeed, the judges that our Torah reading is referring to were the lot of leaders that Jethro/Yitro advised Mosheh to appoint as rulers over the people of Yisra’el.

 

The billion-dollar question that must be considered here is: Do the people of this nation have judges sitting on various benches throughout various jurisdictions of this nation who match the qualities Yah requires for one to be a true judge? And I guess the answer to that question is for the most part no. And if yes, they are indeed few and far between.

 

It falls, to some lesser or greater degree, to our Faith leaders to be the voice of Godly reason and speak Yah’s Words of Truth to the people that Yah has placed under their care and oversight.

 

Recall that the Yerushalayim apostles starting off, appointed seven men of honest report, who were filled with the Ruach HaQodesh and wisdom, to oversee the day-to-day business of the assembly, and which included adjudicating conflicts between members of the assembly (Acts 6:3).

 

All matters involving two parties and a loss were to be brought before Yah, which translates into Yah’s righteous judges. And Yah, through these righteous judges, would resolve the matters, such that the one Yah has condemned would be subject to restitution of the victim double that which the borrower had lost through thievery.

 

If we were to take this principle to its ultimate end, the borrower who has a loaner’s articles stolen from him or her stands as the responsible party in this situation. It ultimately falls to the borrower to make the situation right with the lender. The lender deserves his/her stuff back.

 

Indeed, loaning things to a brother or sister is always a dicey business. And in most cases, if we are inclined to loan that which we possess to another who is in need, the Master instructed us to give unto the one in need and not demand it back from them (Luke 6:30).

 

Now, this works for many items that we may own and that a brother or sister may be in need of. And we, with a caring and loving heart, are willing to loan to them. But Yeshua instructs us to give and not expect those items back. Well, it’s one thing to loan someone a piece of equipment or some other personal item and not expect it to be returned. But it’s entirely a whole other thing to loan someone, let’s say our car, and not expect it back. Right? Items such as a car are not only extremely valuable items to the owner, they are often vital possessions that aid the owner and his family in getting through life day by day. So, what’s a person to do in order for them to stay within the spirit of what Yeshua taught regarding the borrowing or giving of personal items to one who is in need?

 

Well, in such cases as the car that we’ve mentioned, it would behoove us to get to the heart of a brother or sister’s need. What I mean by this is to determine why that brother or sister needs to borrow our vehicle which may be the only source of transportation we have. It’s not reasonable to give such a commodity away. What happens, let’s say, if our vehicle is stolen or damaged while in our neighbor’s possession?  And if we were to give this valuable commodity to our neighbor, how do we attend to the transportation needs of our family?

 

Well, maybe the Godly solution to this dilemma is to personally transport the one in need and help tend to their original needs (Matthew 5:41). Go the extra mile and help the one who is in need as opposed to handing over to them such a critical article.

 

In any case, we are to love our neighbor as we love ourselves. Which means that we are willing to do what we can to help the one in need.

 

As borrowers, however, it falls to us to see to it that whatever befalls us personally, or the borrowed articles, we quickly restore the borrowed item to its owner (Proverbs 3:27-28).

 

Yah’s People Should Not Find Themselves in Need

 

Scripture speaks more to giving than it does to borrowing. This says to me that, as Yah’s chosen, if we are faithful to our charter and obedient to Yah’s Word, we shall never be in need. For Yah has promised that He will command the blessing upon us in our storehouses and in all that we set our hand to do if we but fear Him and keep His commandments—His instructions in righteousness—seek His Kingdom and His righteousness (Deuteronomy/Devarim 28:1-8).

 

The Value of Chastity and the Sin of Fornication

 

In verses 22:16-17, Yah addresses the case of a man who has intimate relations with an unbetrothed virgin. Yah requires that man seek to marry the woman if the woman’s father consents to the marriage. If the woman’s father rejects the marriage proposal, then the man must instead make financial restitution to the girl’s father.

 

Why would father require such a thing? Today, premarital sex is rampant, and hardly any such encounters between men and women actually result in marriage, much less any restitution being paid to the woman’s family by the man responsible for the transgression.

 

Yah and ANE families valued virginity, especially in their daughters until such time they got married. Men seeking a bride desired their would-be wife to be chaste and a virgin. In many cases, a daughter loses much of any opportunity to be married off if she was not a virgin. If the fornicating man is not permitted to marry their daughter who has lost her virginity to him, they face an extremely challenging time marrying her off. In fact, that daughter may end up residing in her father’s home indefinitely.

 

Today, there is no such concern among parents for their daughters and sons. Premarital sex is all too often an expected activity that every parent will fact as it relates to their children. And society is such that premarital sex is not only encouraged but is expected. Premarital sex has become an abominable right of passage in modern western society.

 

In the case of this passage, the daughter would have lost her virginity to the fornicating man. And in Hebrew circles, virginity is a virtue as just stated (Isaiah 62:5).

 

The concept of virginity is a Godly one. The Apostle Shaul wrote that his Corinthian readers were espoused to one husband and they were viewed as a chaste virgin unto Messiah (2 Corinthians 11:2).

 

A virgin in essence has not been defiled by any man. She is pure and chaste.

 

Yah required that the biological mother of our Master Yahoshua be a virgin for obvious reasons (Isaiah 7:14; Matthew 1:23-27).

 

Beloved, it’s so important that we instill Godly virtues and Yah’s Torah into our children, even from the very start of their young lives. Both our sons and daughters.

 

Our daughters need to understand the importance that Godly virtue will and must play in their lives. The sacredness of marriage and the evil and sin of fornication must also be instilled in them. And this applies even more so to our sons. They must be taught to respect the opposite sex from a Godly manner and look forward to someday being gifted of Yah, a Godly wife, and enter into a loving marriage. They must be taught to abhor fornication and adultery. Taught to be God-fearing and unwaveringly obedient to Yah and His Ways. To love Yah with their whole being and their neighbor as themselves (Deuteronomy/Devarim 6:5; Matthew 22:37-39; Leviticus/Vayiqra 19:18).

 

Final Thoughts and Reflections

 

Beloved, we’ve only scratched the surface of this content-rich reading today. I pray that this study has given you the spiritual nourishment that will carry you throughout the coming week and that we all heed the Yeshua-focused Torah living life lessons contained therein. That we take seriously our call to be watchmen and to speak the Truth to this corrupt and dying world.

 

Shabbat Shalom. Shavu’tov. Be blessed fellow saints in training.

 

 

 

 

 

 

 

 

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The Fox in the Hen House–The LGBTQ Infiltration of Judeo-Christianity

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Shalom beloved. I pray that this installment of The Messianic Torah Observer Journal finds you, your families, and your fellowships well and blessed.

They Say that Curiosity Kills the Cat

True to form, Hilary and I canvassed portions of YouTube to augment our worship this past Shabbat.

Because we do not currently attend a fellowship on the weekly Sabbaths, we watch a couple of Messianic worship service postings in addition to any potentially substantive and meaningful teachings that might pop up from the YouTube algorithm.

Well, in our canvassing, we came upon a Friday evening service posting by a major New York City synagogue. We were drawn to watch the video simply for curiosity’s sake. You see, I was interested in how they conducted their service (I.e., their order of service), while Hilary was interested in the Hebrew liturgy. Obviously, we weren’t tuning into this video service for any doctrinal instructions.

Also, having been exposed to a few Messianic assemblies and their order of service, I was curious as to any similarities between the two types of services. I pretty much knew that many Messianic assemblies borrow a good portion of their order of service from their Jewish synagogal counterparts and I wanted to get a sense of the similarities and differences.

Starting off, all was well and good. The opening songs and prayers were bright and encouraging and we were both getting a great deal from watching the recorded proceedings.

The Horrible Mashing of a Midrash

However, our spiritual ride came to a screeching halt when the female rabbi over the assembly launched into her “drash” of this week’s Torah portion. And let me just mention here that our concern had nothing to do with the rabbi being a woman. But rather, our concerns were grounded entirely upon the content of her message which we quickly found to be extremely troublesome and indicative of a wider problem that is plaguing so many so-called houses of worship (both Jewish and Christian alike) throughout the world today.

Here are some of the highlights of her roughly 15-minute message and you make a determination for yourself as to whether there is a cause for concern in her message.

Wearing a rainbow-colored tallit, the rabbi delivered her message which she entitled: “Building New Cycles”.

  • “Politicians and religious leaders tell people not to go to drag shows; that people who are trans are out to get your children; that teachers should not be allowed to talk about sexuality for fear of turning children gay as though that’s possible.”
  • [After an incident there is” “Quiet. Until someone walks into a gay nightclub–a space that is supposed to be safe–and shatters the lives of so many.”
  • And the cycle (i.e., of hate and violence) begins again. Favoritism. Violence. A cycle highlighted in last week’s Torah Portion.
  • She speaks to the hatred that leads to hate speech that leads to hate shootings.
  • The rabbi calls for a break the cycle of hate shootings.
  • “We are here to hold you up” (speaking to the victims of the Club Q Shooting).
  • She says that “the destructiveness of words brings violence” and that we should speak only loving words in such situations. And so, the LGBTQ community is loved and welcomed at her synagogue.
  • She declares that we are not bound by our sins.
  • And in closing she suggests that we need to build a world of love.

What Gives?

It turns out that this midrash was delivered by a Reformed Jewish Rabbi to a reformed Jewish congregation. And what was referring in her message was a recent incident where a 22-year-old male gunman opened fire in a Colorado nightclub named The Club Q on 11/20/2022. It should be no surprise, given much of the verbiage in her message that this nightclub caters to a predominantly LGBTQ clientele. This is according to The Associated Press article. Tragically, this shooting resulted in the deaths of 5 and the wounding of 18 souls. The shooter was subdued by attendees of the club and was taken into custody without further incident.

As tragic as this abominable act was, the greater tragedy is the fallout that followed. Many supporters of the LGBTQ community have taken to blaming the shooting on Christian-Conservative groups, despite allegations from Colorado police reports that the suspect in the shooting may himself have been a member of the LGBTQ community (this according to an MSN article entitled “The Club Q Shooting Suspect Identifying as Non-Binary Won’t Prevent them from Being Charged with Hate Crimes, Legal Experts Say“).

True to conventional wisdom form, the blame for this horrific act is being manifested by acts of violence against certain Christian organizations (reference article dated 11/26/2022, entitled “Is this stochastic terrorism? Colorado Springs Christian Ministry vandalized over gay club shooting“). And this becomes all the more ironic given that many of these faith organizations claim to worship the God of Avraham, Yitschaq, and Ya’achov, have themselves openly embraced the LGBTQ community and its agenda (reference excellent article written by Carmel Richardson, dated 11/18/2022, and entitled “Prostitutes in the Temple: What are drag queens doing in church?“) I have more to say about Ms. Richardson’s fine article later on in this post.

But getting back to the YouTube video in question: After doing a little digging, I found that this rabbi and her congregation are members of the Jewish Reform Movement in the United States. And I have to say that I was shocked to learn that “The Jewish Reform Movement…has been advocating for LGBTQ+ rights since 1965 when the Women of Reform Judaism (WRJ) called for the decriminalization of homosexuality” (reference article entitled “LGBTQ+ Equality“–https://reformjudaism.org/issues/lgbtq-equality).

So there we have it. Members of the Jewish community calling for inclusiveness with the LGBTQ community. And let’s not kid ourselves, it’s not just the Reformed sect of Judaism that has bonded with the LGBTQ community. It turns out that both the orthodox and conservative arms of Judaism have of late been entertaining acceptance of the community as well.

What’s the Problem with Jews and Christians Accepting the LGBTQ Community into their Assemblies?

When it comes to our Jewish cousins, both ancient and modern, wasn’t it the beloved Apostle Paul/Shaul who described them–his brethren–as possessing the distinct advantage of Yah having entrusted the Torah to them? (Romans 3:1-2). Indeed, Yah did entrust His Torah to the safekeeping of our Jewish cousins. This means that they should know, better than any other people of faith, how the Creator feels about homosexuality.

So, I ask you beloved: How can our cousins in Judaism, who claim to know the Elohim of Avraham, Yitschaq, and Ya’achov blatantly ignore Yah’s commandments that directly prohibit his chosen ones from engaging in and inviting into their community those who practice and advocate for an LGBTQ lifestyle and its agenda?  Well, according to an article written by Rabbi Denise Eger, who is described in the article as “the lesbian rabbi of Congregation Kol Ami in West Hollywood”, there is this inherent problem that is associated with the “very literal fashion in which religious texts are often viewed” (“What Does Judaism Say About LGBTQ People?). And in that article, Ms. Eger provides her reader with the remedy to the general adherence to the literalness of religious texts (of which I presume she means the Tanach), whereby it is imperative that people of faith “bring their critical, insightful mind to whatever text they’re reading…and that they do not check their mind at the door”.

Assuming this is the basis upon which Reformed Judaism and the Orthodox and Conservative Judaisms are also bringing to the spiritual table on this issue, the once referred to “people of the Book” are abandoning the very Book that Abba Yah entrusted them to safeguard. That Book that Shaul referred to as the Oracles of Yehovah (Romans 3:2)) is unapologetically being replaced by hasatan’s book of lies. His book of lies wholly supports the sentiment of satanist Aleister Crowley’s infamous declaration: “Do what thou wilt shall be the whole of the Law”.

This very sentiment was present with our ancient Hebrew cousins back in the day. And sadly, it remains with our Jewish cousins even today.

This “Do as thou Wilt” Sentiment is not limited to our Jewish Cousins

Beloved, my intention here is not to focus attention on the spiritual deficiencies of Judaism. The insidious intrusion of the LGBTQ agenda and lifestyle into the realm of Faith is not limited to Judaism. We, unfortunately, see clear evidence that it has permeated into Evangelical and Fundamental Christianity. (But what would one expect when the keeping of Torah by our denominationalist cousins is firmly rejected by them.)

Returning to her excellent article entitled “Prostitutes in the Temple: What are Drag Queens doing in the Church?” (11/18/2022), journalist Carmel Richardson documents the many occurrences of:

  • “Drag Gospel Festivals.”
  • Promoting transgenderism as a perfectly acceptable lifestyle option for members from the pulpits of certain denominationalist churches that have been described as being “loud and proud”.
  •  Drag Bingo.
  • Drag Queen Halloween church celebrations.
  • Congregation leaders having people arrested who protest against these events taking place in their churches.
  • Churches use their congregants’ tithes and offerings to financially sponsor and put on such activities that more times than not are focused on sexualizing the congregation’s children.
  • And having drag queens performing in the churches on holy days such as Pentecost worship service (as was the case of an upstate New York church).

All this just to name a few.

If anything is to be learned from this horrific intrusion into what is supposed to be the sacred realm by the abomination that is LGBTQ, is the reality that so many church leaders and their congregants are as morally bankrupt as their drag queen performers.

Carmel concludes her short piece by writing:

“There is something-Someone-particular about a church that belies the whole transgender ideology, and so it is there they feel the need to shout the loudest.”

Indeed, no truer words have been spoken to date on this issue.

Scripture Confirms that Yah is Nonetheless Displeased with Such Abominable Acts Taking Place Amongst Those who Claim to be His

Differences in doctrinal beliefs aside beloved, Yah is none the least happy with the state of the organizations and people who are supposed to be set apart to preserve, teach, promote, preach, and model His Words and Way of Life to a world that is desperately in need of saving. And one cannot help but know within their spirit that judgment is not only coming to this nation and the world at large but also, judgment and Yah’s righteous wrath will likely begin with the so-called church.

I’m reminded of that most frightful event that the Prophet Ezekiel documented just before Yah’s Spirit left the first Temple because the morally bankrupt Jewish leaders opened their doors to hasatan and his ways. In that eeriest vision, as Yah takes the prophet on a somber tour of the Temple that was supposed to be His set-apart dwelling place, He says to the prophet:

“…Hast thou seen this (this being the ongoing abominations taking place at the temple), O son of man? Turn thee yet again, and thou shalt see greater abominations than these” (8:15).

And after showing Ezekiel the various and numerous abominations that were transpiring at the Temple proper as though they were sanctioned of Yah, Yah declares the following:

“Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? For they have filled the land with violence, and have returned to provoke Me to anger: and, lo, they put the branch to their nose (i.e., they basically are thumbing their noses at Me!). Therefore will I also deal in fury: Mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them” (8:17-18; KJV).

Is it a light thing O Jewish Synagogues and Denominationalist Churches that you commit such abominations and that through your arrogance and disrespect for Yah and His Ways, filled the nations of this world with violence and provoked Yehovah Sabaoth to anger, as you go about your abominable acts thumbing your very noses at your Creator? Why have you forsaken your charters to call people to repentance and bring many sons and daughters into a knowledge of Yehovah and of His Ways? Do you really think you will get away with such foolishness?

And once the dust settles from the wrathful judgment to come and you and your followers stand before the righteous judge, Yahoshua HaMashiyach, what will you say and do when He declares unto you:

“…I never knew you: Depart from Me, you that work iniquity/lawlessness” (Matthew 7:23).

Truly the fear of Yah our Elohiym has become the rarest of traits among all human beings these days. And so, we who are called by His Name, are to boldly recognize that the ego of the world’s religious leaders are inflated and are without integrity. But for our part, we are called by Yah to live by our faith (Habakkuk 2:4). And so, let us then take to heart the wisdom of the Apostle Paul who wrote to the Messianic Assembly at Galatia:

“Let us not be weary in well doing: For in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially them who are of the household of faith” (6:9-10; KJV).

Beloved, it’s time for us to focus on the steadfast purpose of our walk and our relationships with Yehovah and our brethren in the true faith once delivered, as we await our Master’s glorious coming. Let us remain “unblameable in holiness before Yehovah, even at the coming of our Master Yahoshua HaMashiyach with all His saints” (1 Thessalonians 2:13).

Teshuvah is Desperately Needed

The point of this post is not about the abominableness of homosexuality. I should not have to comment on this reality since the scriptures are clear as to where Abba Yah stands on this subject (see Genesis/Beresheit 19; Leviticus/Vayiqra 18:22; 20:13; Deuteronomy/Devarim 22:5; 23:17; Judges 19:22; Romans 1:26-28, 30-32; 3:1-2; 1 Corinthians 6:9-10; 1 Timothy 1:8-11; 2 Timothy 3:1-5). But what’s at stake here, and what Abba Yah is desperately attempting to get His chosen ones to understand and stand against, is the blatant disregard that His supposed chosen ones have towards Him and against His Torah. Contrary to what should be spiritual conventional wisdom, those who are supposed to possess knowledge of Yah and His Word are not only speaking in favor of the LGBTQ agenda but are also encouraging their congregants to accept and embrace that community along with its abominable lifestyle.

The Prophet Yesha’yahu (aka Isaiah) wrote:

“Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! (5:20; ASV)

Of the religious leaders of His day, our Master used harsh words to describe them:

“You people are from your father the devil, and you want to do what your father desires. He was a murderer from the beginning and does not uphold the truth, because there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies. (John 8:44; NET)

Beloved, those who claim to belong to the God of Avraham, Yitschaq, and Ya’achov and who are boldly and unapologetically getting into bed with the LGBTQ community are, like the drag queens and homosexuals they support and promote, children of hasatan. And because they should know better than transgress Yah’s Torah in this and in other areas of their lives, they are primed for Yah’s wrathful judgment. For indeed, that wrathful judgment is coming to those who claim to possess His name and ecclesiastical authority. To those who deny Yah’s truth in their teachings and in their behavior (Titus 1:16). And to this world that has chosen to call that which Yah says is good, bad, and that which Yah has declared is bad, good.

Beloved, I ask you, why are the Jewish Rabbis and the so-called teachers, preachers, evangelists, pastors, and ministers of the 21st century west Church, who claim to know Yah and His Word, not condemning the LGBTQ agenda and lifestyle? Why are they not calling their congregants and the nations to repentance? Why are they embracing wokeness and inclusiveness? Why are they encouraging their followers to celebrate the LGBTQ community and their lifestyles from their pulpits?

Like the Apostle Paul/Shaul, in confronting those of the Corinthian Assembly who were being permissive in their handling of the abominable sin that was taking place in their midst:

It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife. And ye are puffed up (i.e., you are arrogant), and have not rather mourned, that he that hath done this deed might be taken away from among you. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, in the Name of our Master Yeshua Messiah, when ye are gathered together, and my spirit, with the power of our Master Yeshua Messiah, to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Master Yeshua. Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out, therefore, the old leaven, that ye may be a new lump, as ye are unleavened. For even Messiah, our Passover is sacrificed for us (1 Corinthians 5:1-7; KJV).

It’s time that we who are Yah’s chosen ones stand against the abominations that are ongoing in the faith communities. It’s time that we speak the truth as it relates to those abominable transgressions. It’s time that we ourselves seek Yah’s forgiveness for our silence and tolerance of such pervasive sins in our midst. It’s time that we walk uprightly before Yah and before our fellow man—regardless of who they may be—and image Yah in all the earth. It’s time that we call all who would belong to Yah to repentance. To Teshuvah.

Indeed, we cannot stop people and their organizations from doing what they intend to do. But we can certainly stand firm and walk in our faith and not tolerate their foolishness in our midst. We must not have anything to do with such individuals and or their organizations. We must certainly come out from them and intercede on their behalf. That they will come to realize the error of their ways, repent, and return to Yah and ways while it is still time.

Shalom Beloved.