Sins Committed by Mistakes are Still Sins–Torah Reading 77

by | Mar 28, 2020 | Blog

Sins Committed by Mistakes are Still Sins–Torah Reading 77

Vayikra 4:1-35; Ezekiel 18:1-18 Revelation 5:6-10

Unintentional Sins

Unintentional sin may be better defined as acts of unfaithfulness; sins committed without knowledge; or sins resulting from carelessness (such as manslaughter that may result in the guilty person having to flee to one of the Cities of Refuge to escape retribution from the family of the one who was killed by that sinner (Numbers 35).

However, Yah does not excuse sins committed by mistake, otherwise referred to as unwitting sins, without some form of sanctioned sacrifice offered by the guilty person. And in this case, and at the time this mitzvah (ie., instruction was passed down), the “Sin Offering” was the only acceptable sacrifice to atone for such sins. It was a required Sacrifice. Sin Offering in Hebrew is chatta’ah. It means that which will purge, purify and wash away sins according to Hertz.

Why? Because every person is held to the standards or mark of Torah, regardless if the committed sin is committed unwittingly or intentionally. Thus, we are compelled and commanded to learn Yah’s Words so that we do not stumble out of ignorance or neglect. Indeed, failure to know and practice Torah–Yah’s Words–will inevitably result or lead to some form of sin, regardless if it were committed unwittingly.

The Required Sin Offering for the Anointed Priest (ie., The High Priest)

The anointed priest who sinned was required to bring a sin offering that consisted of a Bull (vss. 1-21). It would appear in this case that the sin referred to here would likely involve ignorance of the exact requirements or procedure of Torah the priest was to follow and possibly him teaching the error to others.

Thus what we see illustrated here in the priests being required to have their sins atoned for is the realization that “no one is above this human weakness of carelessness” (Hegg).

In verse 3, the anointed priest is mentioned as a potential inadvertent sinner. There seems to be general agreement that Yah is referring specifically to the High Priest here, because upon the High Priest’s head alone anointing oil was applied at the Ceremony of Consecration” (Vayikra 8:12).

The Hebrew phrase used here is hakohen (priest) hamessiah (anointed). We find that this phrase throughout Torah always refers to the High Priest. Later, the phrase also refers to kings.

So the understanding to be had here in our reading regarding inadvertent sin committed by the High Priest is that his error had the potential of bringing guilt upon the nation. Why? Because the Kohen Gadol was responsible for teaching and instructing the congregation. Thus, if the High Priest is in error and teaches the congregation to be in error, the entire nation will be guilty of committing unwitting sin.

The process the priest was to follow involved a vicarious act of the guilty priest laying his hands atop the animal’s head. Then a portion of the blood that would be collected from the sacrifice was to be sprinkled 7-times in front of the veil of the sanctuary; a portion smeared on the horns of the Altar of Incense; and the remaining blood poured out at the base of the Altar of Burnt Offering.

In verse 6, Yah requires that the High Priest sprinkle the blood of the bull 7-times before YHVH in front of the veil of the Sanctuary. Friedman uses “in front of YHVH before the pavilion of the Holy.” The pavilion, aka Paroket, is located over the holy of holies, the outer part. Hertz describes this act as being done by the High Priest in the direction of the veil, as opposed to sprinkling the veil itself.

Then the fat of the bull would be burnt on the Altar of Burnt Offerings. The remainder of the bull would be taken out outside the camp and burnt up. 

The Required Sin Offering for the Congregation

If the Congregation of Yisrael sinned unwittingly (such that she was given improper instructions by a member of the priesthood), the very same requirements for sacrifice was to be followed as in the case of a priest who sinned unwittingly.

The Required Sin Offering for a Leader of the Congregation

If a leader of the congregation were to sin unwittingly, the offender was required to offer a male goat without blemish as a sin offering in front of the Tent of Meeting (vss. 22-26). There would be an act of vicarious laying on of hands atop the goat’s head by the offending leader. Then a portion of the goat’s blood would be smeared upon the horns of the Alter of Burnt Offering and the remainder of the blood poured out upon base of the same altar.

The fat of the goat would be burned on the Altar of Burnt Offering. It can be presumed, given that this was a sin offering, the remainder of the animal would be carried off to a location outside the camp and burned.

The Required Sin Offering for a Commoner of the Congregation

If a commoner were to sin unwittingly, he/she would bring a female goat or lamb before YHVH as a sin offering (vss. 27-35). As with the previous three examples, a vicarious laying on of hands atop the goat’s head would be performed by the offending commoner.

As with the case of leader of the congregation, a portion of the blood of the offering would be smeared upon the horns of the Altar of Burnt Offering with the remainder poured out upon the base of the same altar. And the remaining procedure was identical to the previous classes of Israeli citizens who committed sins by mistake.

The Vicarious Nature of the Sin Offering

The vicarious nature of these sacrifices obviously foreshadowed the ignominious sacrifice of our Master Yahoshua, “who died as a sacrifice, representing us vicariously as the only sacrifice for sin that is fully acceptable to God” (Dr. Tim Hegg of Torah Resource).

Sin As Defined in the Tanakh (Old Testament)

The Hebrew root word for sin is “chata'” and it means, in its simplest form, “to miss the mark” (J. H. Hertz—Torah-Haftorah). In fact, according to the Harris et al Lexicon, the verb “hata” here means “anything less than the total.” When extended to religious obligations, the form “hata min” designates a failure to observe Yah’s laws (ie., Yah’s Torah).

In verse 2 of our reading, Yah is addressing sin that is committed through error. Sins committed in error is the Hebrew term “shegagah,” which is defined as “sin of error,” or “inadvertence” (BDB Lexicon). J. H. Hertz, in his Torah-Haftorah, defined the term as sins committed “unwittingly,” while Richard Elliott Friedman in his Commentary on the Torah defines the term as sins that are made “by mistake.” Friedman sensibly asserts that humans are prone to make mistakes which may lead to sins. Since ignorance of Torah is no excuse in terms of being obedient to Yah’s Torah, it was critically important that Abba provide a mechanism by which “shegagah” would be properly addressed.

Sin as Defined in the Brit haDashah (New Testament)

Another way to express the definition of sin is offered by the Apostle Yochanan (aka the Apostle John). The apostle defines sin simply as “violations of Torah.” Yochanan wrote:

“Everyone who keeps sinning is violating Torah–indeed, sin is violation of Torah” (1 John 3:4; CJB).

The Biggest Problem With Unresolved Sin

Sin is the one thing standing in the way of every soul realizing their supreme potential of becoming a Son of YHVH!

The central mission of our Master Yahoshua Messiah was expressed in the Archangel’s announcement of His birth to His mother Miriam:

“She will bear a son, and you shall call his name Yeshua, for He shall save (Yeshua) His people from their sins” (Mattithyu 1:21).

The Greek term used for sins in this text is “hamartion.” The Friberg Lexicon defines harmartia as an act or departure from doing what is right. The Louw-Nida Lexicon defines the term as an act that is contrary to the will and Law (ie., Torah) of Yah.
At times, Paul viewed sin as an invading power (reference Romans 5:12; 6:12-14, 23).

The Correlation Between Sin and Disease

Interestingly, in Matthew 9:2-8 we find the following correlation our Master made between sin and sickness:

“And behold, some people brought to Him a paralytic, lying on a bed. And when Yeshua saw their faith, He said to the paralytic, ‘Take heart, my son, your sins are forgiven” (ESV).

There seems to be a direct correlation between sin and sickness, with sin being the more fundamental problem (cf. Mark 2:5-7; Luke 5:17-36). Granted, an individual’s sins may not always be the direct cause of an illness, it stands to reason that ultimately, all corruption and death results from the introduction of sin into the world (Bereshiyt 2:17; 3:16-19). This is explicitly spelled out in Devarim 28 where Abba delineates the blessings to be had by His people when they keep His Torah, as well as the curses that will overtake the people in the event they violate Torah.

What About Sins Committed Intentionally?

Unfortunately, in every Judaeo-Christian Faith Community, sins committed intentionally receive much of the attention from their leaders and teachers. However, deliberate offenses aren’t dealt with in our Torah reading until next reading: chapter 5 of this same Cepher.

The Use of Animal Sacrifice to Address Sins

Why did Yah choose to use the act of sacrifices as the means to atone and expiate sins? Was the sacrificial system instituted by Yah for man to follow, as far back as the time of Creation, about slaughtering animals as a technical act for appeasing the Almighty?

Well, no. First of all, at the risk of sounding flippant, the fact of the matter is that Father is sovereign. And it stands because of this basic, hard and fast fact, as long as Father were to stay true to His righteous and holy character–because He cannot sin nor can He lie–Yah can use any method He so chooses to deal with the problem of sin.

The other thing to consider is the relevance of the sacrificed creature used for sin atonement. All life is sacred to YHVH. And because we are to take on the nature of the Almighty in our perspectives on life, all life must be viewed as sacred to us as well. The sacrifice that is brought before Yah for purposes of atonement and expiation of sins should be viewed from the spiritual perspective that the innocent animal was being made to give up its life for our sins. Thus if falls to us to have remorse for what had to happen to that animal because of our selfish, sinful ways.

According to Moishe New, chabad.org, (“The Meaning of Sacrifices”) by right when we sin, whatever happens to the animal should be happening to us. This should invoke in us sincere repentance once we realize that that which is happening to the animal should be happening to us. Yet Yah in His infinite mercy grants us life even though He by His established justice could require our death. Thus Sin offerings are required in response to sins done by accident. And so it goes, in presenting our offering before YHVH, we are forced to face our imperfections and acknowledge and confront those deficient areas of our lives.

And another way to look at this thing is that, by its very meaning, in order for a sacrifice to be a true sacrifice, the sacrificed object must be something that you want to keep; especially in order to get or do something else with or to help someone else. So a true sacrifice must cost the offerer something.

The Sacrificial System is the Only Sanctioned Method For Dealing With Sin

Elliott Friedman asserts that the sacrificial system was the only means instituted by Abba at that time for forgiveness and atonement of sins. An interesting side-effect of sin-sacrifices was that it positively addressed the sinner’s “feelings of guilt and public condemnation.”

How? Sacrifices are clearly visible, tangible actions intended to publicly address the sin issue. Thus the sacrificial system held a critical and persuasive role in the Hebrew Community of that day. The Anointed Levitical Priest was the only authorized agent who could perform these required sacrifices. Therefore, the Levitical Priestly system held played a critical role in the community in conjunction with the established sacrificial system. And then there was just a single place on earth (the Mishkan) where the sanctioned sacrifices could be performed. So all in all, it was a very system that YHVH put into place for His elect.

The sacrifice, in addressing the guilt of the offender, Friedman wrote:

“…it provided a mechanism for purging the guilt and putting the act in the past” (Commentary on the Torah).

Yeshua’s Sacrifice For the Sins of the World

Indeed, we see clearly foreshadowed in this week’s Torah Reading Yahoshua as the once and for all YHVH sanctioned sacrifice for atonement of the sins of the world under a renewed covenant:

“For this is my blood, which ratifies the New Covenant, my blood shed on behalf of many, so that they may have their sins forgiven” (Matthew 26:28; CJB).

The use of bulls, goats and lambs to atone for the sins of the people are types of Mashiyach. They foreshadowed the sacrificial role that our Master would play in Father’s great Plan of Redemption: a once for all sacrifice for the sins of man.

And let me just mention here that from a technical standpoint, our Master Yahoshua WAS NOT the sin offering as highlighted in this week’s Torah Reading. He is not the embodiment of the bulls/goats/lambs that were used to atone for the sins of the people. Instead He is our Passover. His sacrifice provides the means by which the death penalty passes us over AND it opens the door for us to have a true and substantive relationship with the Almighty.

Yes, again, the sin offerings did point to the atonement work of our Master Yeshua Messiah. But Yeshua is not our sin offering so to speak.

Yeshua Messiah—The Lamb that Takes Away the Sins of the World

Let us not overlook that Yochanan the Immerser preached or proclaimed an immersion requiring his disciples turn to YHVH by confessing and renouncing their sins in order they receive forgiveness (Mark 1:4, 5; cf. Matthew 3:6). And Yochanan as recorded in these passages, clearly recognized Yeshua as the world’s Pesach Lamb that takes away the sin of the world (John 1:29). For the Apostle Shaul described our Master accordingly to the Corinthian Assembly of Messianic Believers:

“Get rid of the old hametz (leaven), 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” (I Corinthians 5:7; CJB).

The Moral Responsibility of the Individual as it Relates to Sin

This week’s Haftorah Reading is found in Ezekiel 18:1-18.

He, the prophet Yechezq’el, otherwise known as Ezekiel the Prophet, appears to depart from the community-level context of sin (ie., unwitting sins committed by the community) and focus on the moral responsibility of the individual as it relates to any sins committed.

The primary focus of this chapter is not so much on legal individual culpability as it relates to sin, but more so on divine justice that comes upon each generation in accord with what that generation deserves. For no longer were the sins of the Father the responsibility of their children and so forth.

Sin and the Individual

The central premise of this Haftorah Reading is simply: The one who sins dies.

The prophet mentions a popular saying of his day as being:

“The fathers have eaten sour grapes . . . children’s teeth are set on edge” (cf. Jeremiah 31:29).

The prophet describes this saying as an insulting proverb (cf. Ezekiel 12:22). And thus the prophet uses it as a vehicle for an oracle (ie., a divine message from YHVH). This oracle is addressed to the nation that is in exile.

The bottom line to this reading is that each person is responsible for their own sins. The sins of the Fathers are not heaped upon their children as this proverb insinuates.

The prophet plainly writes:

“Behold, all souls are mine (all people are mine to judge); the soul of the father as well as the soul of the son is mine: the soul who sins shall die” (Ezekiel 18:4).

The Apostle Shaul (aka the Apostle Paul) brilliantly expounded upon this truth that:

“The wages of sin is death; yet the gift of Yah is eternal life through Yahoshua our Master” (Romans 6:23).

How God’s People are to be Judged

And then Ezekiel describes the situation whereby any man or woman of Yah is judged. Succinctly put, if any man or woman of Yah walks according to the tenets of Yah’s Torah; specifically:

“…walks in My statutes, and keeps my rules by acting faithfully–he is righteous; he shall surely live, declares Adonai Yehovah” (Ezekiel 18:9).

The prophet goes on to explain:

And the son that does opposite what Torah requires, “he shall not live. He has done all these abominations; he shall surely die; his blood shall be upon himself” (Ezekiel 18:13).

As well as the son who sees his father transgress Torah, but he himself refuses to do likewise; he:

“…withholds his hand from iniquity, takes no interest or profit, obeys my rules, and walks in my statutes; he shall not die for his father’s iniquity; he shall surely live. As for his father, because he practiced extortion, robbed his brother, and did what is not good among his people, behold, he shall die for his iniquity” (Ezekiel 18:17, 18).

Yeshua-focused Torah Living Application

This week’s Brit haDashah Reading is found in Revelation 5:6-10. It takes this week’s Torah and Haftorah Readings and reveals to us how Father is put into place His once and for all means for addressing the sins of His elect.

Revelation 5:9 provides us a beautiful portrait of YHVH’s elect coming in to their ultimate purpose through the sacrificial work of Yeshua haMashiyach. The Apostle Yochanan wrote:

“And they sang a new song, saying, ‘Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for Yah from every tribe and language and people and nation, and you have made them a kingdom and priests to our Elohim, and they shall reign on the earth’” (ESV).

Tim Hegg describes 3 types of sins that Torah deals with: (1) unintentional sins; (2) intentional sins committed as a result of weakness of soul; and (3) intentional sins committed as a result of a rebellious soul. (aka, sins of a high hand). Sins of categories 1 and 2 can be atoned for. However, those committed as a result of a high hand have no expiation. Shaul referred to this situation as “apostasy.” (Reference Actrs 21:21; 2 Thessalonians 2:3 and possibly Matthew 12:31, 32).

Thus repentance is a gift of Yah (Acts 5:31; 2 Timothy 2:25).

Sin requires the death of the offending party because Yah’s holiness requires that we too be holy. During this period of Yisrael’s history, grace existed and abounded for every Hebrew. Yah was and continues even to this day to be merciful. Today, we have the gift of Yahoshua as our once and for all atoning sacrifice. So instead of having to return before Yah with a sacrifice each time we sinned back in the day, we now have a pathway to atonement that involves “humility and repentance.”

Yahoshua was not our sin offering. Yeshua was in fact our Pesach–our Passover. He being our Pesach Lamb, through His vicarious sacrifice, we have a means by which to escape death and have a substantive relationship with the Almighty. This is the additional benefit to be had under the renewed covenant through the blood sacrifice of Yahoshua our Mashiyach.

You see, back in the day, the only means of a relationship with the Almighty was through the Tabernacle system that was administrated by the Levitical Priesthood. The Levitical Priesthood, having passed away as a result of a better, or let’s say, an improved covenant through a priestly service that is now headed by our Master Yeshua, we not only have a once and for all solution for the problem of sin, we also now have the opportunity to have a true, substantive and personal relationship with the Almighty (Hebrews 8:6; 12:24).

It behooves us to continuously take advantage of Yah’s grace and to seek His forgiveness through the sacrifice and ever-present intercessory ministry of Yeshua for the things we’ve done to transgress His Torah that may be unbeknown to us.

We don’t ever want anything to hinder our relationship with the Almighty. How many brothers and sisters of Faith are going through difficult times for no reason that they can identify. Could it be in some of those circumstances that they’ve transgressed Yah’s Torah, yet they are completely unaware of it?

Therefore, let us make a habit of repenting and seeking forgiveness of the sins we commit by mistake. For we may have at one time or another offended Yah and not been aware of it.

Faithfully

Rod Thomas—The Messianic Torah Observer

Rosh Hashanah Happy Biblical New Year and Guarding the Month Aviv

by | Mar 26, 2020 | Blog, Podcasts

Rosh Hashanah Happy Biblical New Year and Guarding the Month Aviv

by Rod Thomas | The Messianic Torah Observer

The Command to Guard the Month of the Aviv

First Day of the Month of the Aviv and the head of the Biblical New Year–Rosh Hashanah; Month of Nisan in Jewish circles.

We must first understand what it is we’re guarding. Why is it important? What it’s composed of.

We find in Exodus that the month of the Abib is the start of the biblical year for us; the head of the year; Rosh Hashanah:

” This month (Hebrew=chodesh; also new moon) shall be unto you the beginning of months (Hebrew=Rosh chodeshiym=months or seasons); it shall be the first month of the year to you” (Exodus 12:2; KJV).

Abba commanded us to:

“Observe (Hebrew=shamar; to keep; to guard) the month of Abib and keep (Hebrew=asah; to do) the  passover (Hebrew=pesach) unto YHVH, thy Elohim: for in the month of Abib YHVH thy Elohim brought thee forth out of Egypt by night” (Devariym 16:1; KJV).

The Aviv state of the barley is central to the start of the Biblical Month of Aviv

How to Guard the Month of the Aviv 

So how should we keep the Month of the Aviv? (See our post on observing and guarding the month aviv.) First order of business is to prepare:

  • Pray and consider maybe a day or two of fasting in preparation for receiving the upcoming Spring Feasts of YHVH. Getting in the right frame of Spirit and mind is essential for the upcoming Holy Days to be as meaningful as they possibly can be for us.
  • Start cleaning out the leaven from our homes.
  • Purchase unleavened bread products, in particular matzah.
  • Arrange for the time off from work for the first and last day of Unleavened Bread.
  • Hosting celebrations might be a little challenging this year given the situation the world is facing now with the Coronavirus pandemic. But generally we would look to having at the very least a commemorationof what is typically referred to in Christian circles as the Last Supper. Some prefer to commemorate the time with a traditional Jewish Seder or formal dinner. So planning is something we might want to begin right now.
  • First Fruits is generally the time-framewhen we send financial support to those ministries that feed us. So it may be something to begin praying about. 

Both calendars are in sync for the month of Aviv (aka Nisan)

  • Passover–4/8/2020–This year again falls on Wednesday  (Judaism keeps 2 Passovers–add 4/9/2020)
  • Feast of Unleavened Bread–4/9–15/2020
  • Day of Firstfruits–4/12/2020 (Sunday–1st Day of the Week)
  • We begin the count to Shavuot on the Day of Firstfruits. (Judaism begins the count towards Shavuot this year on Day 2 of what they call Passover which would actually be day 2 of FUB for us.)

The difference being that Shavuot or Pentecost will occur at 2 opposing times on our calendars: For us Shavuot will be Sunday, 5/31/2020; for the Jewish Calendar it will be Thursday, 5/29/2020.

It is important to know when the count towards Shavuot begins so one will keep it on the correct day–Thursday or Sunday.

Closing Thoughts and Reflections

We have the opportunity during these difficult times which happens to be occurring during the Month of the Aviv, to make the most of this Spring Feast season. Many of us are sheltering in place in our homes in what many see as self-quarantine. So instead of focusing on the situation that the world seems to be obsessed by these days, let us use the time to get closer to Yah as we recognize that which Yeshua did for us; the elimination of sin from our lives; and the work of the Ruach HaKodesh operating in our lives.

Be joyous yet solemn. Sound the shofar. Meditate. Pray without ceasing. Study every passage related to the history and instructions YHVH gave us for Passover and study the Passion story. Ensure we look at this thing from a Yeshua-focused perspective while being obedient in our keeping of the Spring Feasts.

Shalom and Blessings

The Brazen Laver–The Anointing Oil–Sacred Perfume–Messianic Reflections on Torah Reading 68

by | Jan 26, 2020 | Blog

The Brazen Laver

The Brazen Laver would sit between the Tabernacle and Brazen Altar. The Levitical Priests would be required to wash their hands and feet prior to entering the Tabernacle or facilitating/tending to the sacrificial offerings on the Brazen Altar (30:17-21). A failure on the part of any Levitical Priest’s part to wash as commanded would result in the negligent priest’s death.

The Brazen Laver, because of highly polished copper finish, put forth a brilliant reflection in the sunlight. It cause the Levitical Priest using it to see a brilliant reflection of themselves. It foreshadows, in a great sense, the Brazen Laver foreshadowed the work of the Word and the Holy Spirit to help us identify faults in ourselves so that we may return to the Altar of Mashiyach and receive forgiveness and get clean-up for service and to come into Father’s Presence.

Anointing Oil

Father commanded that the Anointing Oil consist of:

  • Myrrh (500 shekels/~12.5 lbs)–a fragrant spice; bitter in taste; nevertheless, sweet in scent. The tree from which this spice was derived could be obtained in two ways: (a) by lacerating the bark of the tree; or (b) from the spontaneous free-flow of the spice from the tree. The “myrrh” in which the Hebrew directly points is the spontaneous, free-flowing version of the myrrh. And it was this spontaneous version of the spice that was considered most excellent and valuable. The myrrh hardens into globules and then ground into a powder. According to “The Bride in Canticles (5:13): “His (speaking about Yeshua Messiah) lips are like lilies, dropping sweet-smelling myrrh.” Regardless the station in life in which any person who came into contact with Messiah, the reaction was always that the words that He spoke were exceptional and gracious. Myrrh was also used as a pain reliever. The Messianic similarity to this of course is that our Master is a very present help in the time of trouble.
  • Cinnamon (250 shekels/~6-1/4 lbs)–inner bark–sweet and fragrant. This of course is expressive of the character and person of our Master Yeshua Messiah.
  • Calamus (250 shekels/~6-1/4 lbs)–the pith–Calamus would be emblematic of the sweetness of the Ruach of Mashiyach in all aspects of His being.
  • Cassia (500 shekels/~8 lbs)–outer bark–emblematic of the sweetness and excellency of the external character and conduct of Mashiyach throughout His earthly ministries.
  • Olive Oil (1 hin/~1 gal)–symbolic of the Ruach HaKodesh. Being in measure a hin, the added Holy Spirit is emblematic of the full measure of the Ruach that Abba provided Yeshua Mashiyach. We know that the Olive Oil to be used here had to be beaten and it was deemed holy.

Each of these 4-spices were derived from trees. Collectively and individually these represent the excellencies and perfections of Mashiyach.

The anointing oil was to be sacred. It was to be used to anoint the entire sanctuary, the Levitical Priests, and implements of the Tabernacle (30:22-33).

Types of the Tabernacle and Temple

The principle spices would be composed of the chief or most excellent spices. The combination of spices and olive oil was emblematic of the Spirit of Mashiyach that indwells every true Netzari/Messianic.

The Sacred Perfume

The Perfume (aka Sweet Incense) of the Holy Place would consist of:

  • Stacte–in Hebrew the term is derived from that which is “free flowing” or comes in “free flowing droplets” (similar to the myrrh of the anointing oil). Indeed, this element of the sacred perfume aptly foreshadowed the giving nature of our Mashiyach. He gave freely without reservation and without concern or thought for Himself. And He continues to give each day, and throughout everyday, to intercede on our behalf before the Eternal One.
  • Onycha–In Hebrew denotes “lion.” The character of our Master is brilliantly embedded in this element of the sacred perfume. For “onycha” signifies our Master’s steadfastness to do His Father’s Will, even to death. Also, we cannot overlook the title often attributed unto our Master: that of being “The Lion of the Tribe of Judah (Rev. 5:5,6).
  • Galbanum–the Hebrew root signifies “milk” or “fat.” And of course, we are reminded here of that which would be burnt upon the Brazen Burnt Altar that was pleasing unto Father. The Father demanded that the fat of the sacrificed animal–that which was always considered the best and most tasty part of the animal–be rendered unto Him on the altar of sacrifice. And indeed, Yeshua, our Older Brother, who gave Himself for us on the execution stake–the altar of sacrifice if you will–was the best of all humanity. He was freely offered upon the altar of sacrifice to atone for our sins and bring us into fellowship with the Almighty One; YHVH our Elohim. Halleluyah! Halleluyah! Praise His Holy Name! Shout unto the King of Glory for our redemption draweth ever so nigh!
  • Frankincense–the Hebrew word signifying “white.” It shouldn’t take much in the way of thought and reflection that this element of the Sacred Perfume denoted “the purity, piety, and acceptability of Him who was holy, harmless, undefiled and separate from sinners” (T. Newberry; “Types of the Temple and Tabernacle”).

The Perfume would sit before the Ark of the Testimony and treated as holy (30:34-38). It would attest (foreshadow) the sweetness of Yahoshua’s Person and the sweet aroma of His Words. And the fact that it would sit before the throne–the mercy seat–tells us the significance that Father placed in its presence. For Yahoshua HaMashiyach, ever so before the Mercy Seat of the Most High in the Heavenly Tabernacle, beloved of the Most High, is forever interceding on our behalf before Father. Indeed, the presence and actions of our Master in the Heavenly Tabernacle is most pleasing to the Father.

The Significance of the Half-Shekel Ransom Offering to Messianics Today–Reflections on Torah Reading #68

by | Jan 24, 2020 | Blog, Podcasts

The Significance of the Half-Shekel Ransom Offering to Messianics Today--Reflections on Torah Reading #68

by Rod Thomas | The Messianic Torah Observer

The commandment given to the Hebrews by YHVH that they give a half-shekel ransom offering at the time of census holds tremendous prophetic and spiritual significance for today’s Messianic.

 

The Text: Shemot 30:11-38

11 ADONAI said to Moshe, 12 “When you take a census of the people of Isra’el and register them, each, upon registration, is to pay a ransom for his life to ADONAI, to avoid any breakout of plague among them during the time of the census. 13 Everyone subject to the census is to pay as an offering to ADONAI half a shekel [one-fifth of an ounce of silver]- by the standard of the sanctuary shekel (a shekel equals twenty gerahs). 14 Everyone over twenty years of age who is subject to the census is to give this offering to ADONAI- 15 the rich is not to give more or the poor less than the half-shekel when giving ADONAI’s offering to atone for your lives. 16 You are to take the atonement money from the people of Isra’el and use it for the service in the tent of meeting, so that it will be a reminder of the people of Isra’el before ADONAI to atone for your lives.” (Exo 30:11-16 CJB)

The Requirement

YHVH required a half-shekel ransom (deemed an offering by some translations and commentaries) be received from every Hebrew male at the time of numbering the children of Israel (vs. 12).

Now, the question that many of you may ask is: where does it say only Hebrew males were to pay this half-shekel ransom? Indeed, Stern’s Complete Jewish Bible rendering of this verse clearly suggests only males were expected to pay this ransom. However, the so-called authorized, English texts do not stipulate gender at all.

Nevertheless, one must take into consideration both context and history when arriving at a conclusion on gender as it applies to this mitzvah (ie., commandment).

And we’ll get into these elements of context and history a little later as it relates to who specifically (ie., gender-wise) was responsible for paying this ransom.

The Timing of the Half-Shekel Collection

Now, this ransom was to be collected at the time of “census” taking. Some English translations choose to use the word “numbering” or “sum.”

What Census?

Now, as expressed in our Torah Reading today, the use of the term census is not entirely clear. There are some important issues to clear up before we can move forward with our discussion.

To begin with, one must discern whether our modern-day, western concept of a census applies here nor not.

Clearly, when we in the West read or hear of a census, we think of a nation’s government making an official count or survey of its population.

What Kind of Census Was Moshe to Conduct? If Any at All?

But the question that must be answered here is: Is Moshe being tasked by YHVH to conduct an official count or survey of the children of Israel? Would this official count be the same as that which would be conducted in the Cepher/Book of Numbers? Or is this so-called “census” or “numbering” something else entirely?

According to J. H. Hertz, editor of “The Pentateuch and Haftorahs,” the numbering of the children of Israel had to do with the mustering of able body men for the nation’s army.

Interestingly (particularly when talking about which genders were responsible for paying this ransom), Hertz renders his English translation of verse 12 as follows:

“Then shall they give every man a ransom for his soul unto the LORD…”

A Military Application Implied

Now, according to Hertz, one must look at this idea of a ransom being collected from those who would be enlisted into the nation’s army from the standpoint of moneys paid by one who is guilty of taking human life in circumstances that do not constitute murder (ie., compensation for wrongful death).”

Hertz states:

“This technical expression for ‘ransom’ occurs three-times in Torah, and each time it refers to the money paid by one who is guilty of taking human life in circumstances that do not constitute murder (eg., in the case of a known dangerous ox killing someone). Such a ransom [however] was forbidden in the case of a deliberate murder. The soldier who is ready to march into battle is in the eyes of Heaven a potential taker of life, though not a deliberate murderer. Hence he requires ‘a ransom for his life.'”

The HCSB’s (ie., the Holman Christian Study Bible’s) commentary on this verse suggests (as does Hertz) that this 1/2-shekel ransom (or tax if you will) would be collected at the time of a “census” that is tied to military campaigns or preparations therein (eg., Num. 1:2, 20-45; Jug. 20:2, 15-17).

Who Was to Pay the Half-Shekel?

As it relates to YHVH’s instruction of this 1/2-shekel ransom being paid by every Israelite, Father required the ransom be collected from “every one that passes among them that are numbered” (vs. 13). Hertz interprets this to mean: the 1/2-shekel ransom was to be collected of every soul that passes “before the officers mustering the forces for battle.”

The 20-years of age spoken of in verse 14 speaks to the military age of the would be soldier in Israel’s army.

And then Father stipulates in this instruction that the rich shall not give more, and the poor shall not give less, than the half-shekel (vs. 15). Indeed, every soul is valued equally by YHVH.

The Battle With the Midianites–An Historical Example

But Hertz entertains another Jewish commentator’s perspective on this verse, citing the nation’s battle against Midian as recorded in Numbers 31. Victorious over the Midianites, the warriors rendered portions of their spoils and oblations unto YHVH for purposes of making atonement for their souls before YHVH (vs. 52).

So why would the soldiers do such a thing? Well, Hertz’ commentator goes on to explain that “the horror of shedding human blood,” regardless if it is justified, requires some form of recompense and atonement on the part of the victors. Again, another supportive for this ransom and census being related to some type of impending military campaign.

According to another commentary on the passage I came across, the NET Commentary:

“The sense rendered here in this passage is one of whenever a census of the nation were to be taken (ie., not just of the men of the nation per se). However, the commentary does make mention that the Hebrew terms used to describe this numbering of Israelites may have something to do with “mustering an army for a military purpose.”

Where’s Mention of an Impending Military Operation?

But the commentary rightly mentions the fact that there is no mention of any impending war. And if indeed Abba’s intention was for this mustering or numbering to be related to war preparations, then this instruction would be an establishing of the principle “that when they should do this, here is the price” (B. Jacob; Exodus, 835; reference Num. 31).

In such context, a would be soldier becomes a murderer in the event he were to kill an opposing combatant. And it would be for this reason his blood would be “forfeited.” Therefore, Torah required that he pay a ransom for his actions. And the reason offered is that “every human life possesses value and must be atoned for.” Thus, the 1/2-shekel payment represented a “presumptive ransom” such that the soldier paying the required ransom would not be faulted for what he did in the course of battle.

The Purposes of the Half-Shekel Ransom

Our reading seems to detail a few reasons or purposes for the collections of this ransom:

(1) The half-shekel ransom offering would serve as a means of atonement for the individual at the time of the census or numbering. And the ransom would somehow stave off the breakout of plague among the people (vs.12).

(2) And it would be used for the service of the Tent of Meeting (aka the Tabernacle). Essentially, the collected half-shekels would serve to maintain the physical elements of the Tabernacle (vs. 16). The Talmud mentions that the proceeds from this ransom collection or tax would be applied “to communal sacrifices and for the needs of the capital.”

The Plague Aspect of the Half-Sekel Ransom Offering

 

Now, as it relates to the mention of staving off a plague through the giving of this shekel offering, Hertz comments that the Hebrew term for plague is negeph,” the root of which comes from the same word used for “slaughter in battle.” The thinking is that this half-shekel offering would be rendered in order that “they suffer not defeat in battle.”

Our Haftorah Reading for this week details an incident in 2 Kings 12:1-16 where the ransom moneys had not been used for the upkeep of the Temple as mandated by YHVH. The righteous king at the time, Y’ho’ash, instructed the priests to make the needed repairs to the Temple using the ransom moneys Torah stipulated be set aside for this very purpose.

What is a Shekel Anyhow?

Half-Shekel Ransom Offering

The Half-Shekel Ransom Offering foreshadowed the ransom Mashiyach for our souls and it taught us about giving unto YHVH.

So what’s a half-shekel anyway? Well, originally it was a unit of weight in the ancient near east. In fact, according to Wikipedia, the Hebrew term “shekel” is based upon a Semitic root word meaning “weight” or “weighing. It should be noted, however, that the term “shekel” was not unique to Israel as it has been found in some Akkadian Empire writings.

The shekel, as a unit of weight among the ancient Hebrews, was basic to trading before the development and use of coins in Ancient Israel many years later.

Another portion of this week’s Torah Reading details the mixture of the anointing oil using the Shekel as the measured amounts for each ingredient of the mixture (Exo. 30:24).

Uncertainties Abound As to What a Shekel Really Was

 

The crazy thing as it relates the required half-shekel mentioned by YHVH in our Torah Reading today is that no one (ie., no commentator) that I’ve have come across has defined that which each person counted was to put into the hands of the people collecting the ransoms. We know the half-shekel was a weight. But a weight of what. It would have to be something of some modest value. And at the time this mitzvah would have been written, the nation was not using any monetary currency such as coins. And we know that in time, the nation did adopt currency in the form of coinage.

The only thing I can discern after digging into this question is that each counted man would give a half-shekel of silver or gold. Something of value that could be used to maintain the Tabernacle. I mean, it wouldn’t make sense that the half-shekel item was some type of produce because the produce over time would rot. So I’m inclined to see this as as some form of precious metal that would have weighed half-a-shekel.

No one is truly certain of the actual weight and or worth of the half-shekel, especially in today’s system of measurement. But the closest I can get to any kind of consensus is that it equaled about 160-grains of barley and weighed about 8.5 to 9.6 grams. It would be worth between $5 to $6 today.

Another Perspective on the Census and Purpose for the Ransom

Now, Richard Elliott Friedman’s “Commentary on the Torah” takes an entirely different stance on the meaning of a ransom being collected at the time of a census. And let me just say at the outset here: Friedman is not operating in a vacuum here. I’ve come across a number of other commentators who agree with his position. But according to Friedman, a census was considered (culturally speaking) a bad thing. In other words, the undertaking of a census had superstitions attached to it. For censuses gave nation leaders control for purposes of conscripting her citizens; inciting forced labor; and taxation. And this is somewhat played out in 2 Samuel 24. In this recorded census undertaken by King David, a plague broke out in Israel as a result. Thus, the ransom collected, as described in this passage, would counter any resulting plagues. 

As it relates to the 2 Samuel 24 passage, indeed, King David engaged his military leader Joab, to number the people. Obviously, this census or numbering was (1) not authorized by YHVH; (2) apparently did not entail the collecting of the required 1/2-shekel ransom; (3) and King David entered into this numbering of the people for what appears to be national security reasons such that he did not trust YHVH to secure the nation. In other words, David trusted in numbers and stats over trusting YHVH for the nation’s well-being.

According to ESV commentary on 2 Samuel 24:

“By numbering the people for military purposes, David apparently showed a lack of trust in the the Lord to supply the necessary men when needed, and wrongful pride in the hundreds of thousands of forces at his command. Joab knew it was wrong. Exodus 30:12 has a reference to the need for a ‘ransom’ after the counting.”

The Superstitions Tied to Census Taking

So, the point to be made as it relates to the thinking that the ransom collection at the time of censuses was to address the superstitious thinking that a plague could break out if a nation’s leader engages the nation in a census, in my opinion, has inherent problems. The military angle and understanding to this story Torah mitzvah appears to me to be the most accurate interpretation. And the superstitiousness surrounding censuses seems to not be based upon any real understanding of Truth other than what can happen to a nation when a nation’s leaders fail to trust Father to tend to their national security needs. And I would affirm that any resulting plague is more than not what Hertz implies: atoning for a soldier’s potential taking of a combatant’s life on the battlefield.

Was this Census Governmental Counting of the Population or a Counting of Military Aged Men for Service?

In verse 14, Father commands that everyone numbered in the census age 20-years and older would be required to render this ransom at the time of the taking of the census. Now, the census that would be taken, as commanded by YHVH, as recorded in Numbers 1, appears to be a different event, taken for a different purpose altogether than that which is discussed in our focus passage here. 

The NET here seeks to steer the reader away from any consideration that this ransom had anything to do with numbering the people in anticipation for some military campaign. The commentators suggest that the numbering of the people was for purposes of “counting the losses and to cover the danger of coming into such proximity with the holy place” and that “payment was to be made to ransom the lives of the people numbered so that they would not die.” 

Now, I don’t necessarily agree with the NET’s take on this census ransom. I tend to lean towards this being geared more to a mustering of military age men who for purposes of fulfilling the requirements of Torah would be compelled to render unto the sanctuary a ransom tax so that all would go well for every obedient soldier. And the simple fact that Father stipulates a specific age here highly suggests Father is referring to military census taking. 

The Mandated Ransom Becomes a Tax

We find in Charles’ Old Testament Pseudepigrapha, the “Fourth Book of Maccabees,” a likely reference to this verse. The writer documented Seleucus IV’s (Philopator’s—218-185 BCE) sanctioning this half-shekel ransom as a yearly tax levied upon all Jews. This act, according to signified that Seleucus recognized the Jewish government and the authority of the high-priest office as being the chief ruler of the nation.

Half-Shekel Becomes a Jewish Tax

Now this ransom ultimately was changed to be that of an annual tax by the so-called Jewish sages. In that, the half-shekel annual tax was collected for the expressed purposes of “maintaining the public services of the Temple.” It became a contribution required of every Hebrew. And literature documenting the times in which this tax was collected, strongly suggests that Jews throughout the region were “zealous in their contribution of this Temple tax.”

Roman Influences Relating to the Half-Shekel Tax

 

So zealous were the Jews in fulfilling this obligation that they received criticism from at least one Roman provincial Governor, citing that the Jews were sending too much money out of the country, over to Jerusalem. Thus, this Roman Governor seized the funds for Roman government purposes.

Eventually, the Romans completely abolished the tax. Despite the formal abolition of this tax be leveled upon the Jews throughout the Roman Empire, Jews in the Diaspora used the funds they would normally send for the annual Temple tax to support local Rabbinical Academies throughout Palestine.

A Poll Tax?

The concept of the census or numbering (ie., the beka) of Israel is viewed as a poll tax to be levied at each male Israelite that passed over. This poll tax would be collected from each male 20-years old and up. In Exodus 38:26 that number (ie., presumed the first census) was recorded be 603,550 men.

According to the Babylonian Talmud, under “Tract Shekalim,” this 1/2-shekel ransom is referred to as a “head-tax.” In Jewish circles, this head-tax is referred to simply as a “shekel.” This section of the Talmud contends that the shekel was required of every male upon the completion of his twentieth-year.”

Now, bear in mind that there is no mention here of any census or numbering prompting the collection of this tax or ransom. Only that this tax was to be collected by the powers that be on the individual’s 20th birthday.

Modern Day Rabbinic Teaching

I draw my references to modern day rabbinic teachings on this passage from www.chabad.org. 

Ramban (aka Maimonides) numbered this mitvah #171. It is referred to as Sefer HaMitzvot–Giving of Half-Shekel. 

According to Rabbinic teaching, 1/2-shekel must be given at the end of every sacred calendar year (aka Adar). Women are not obligated to give this offering. Why? Because when this offering was mandated by YHVH, it had to do with the offering being given by military aged men. Women were not considered part of the army in Torah days.

The age for service in the army, according to the sages, was 20-60 years. Service was required of all males who fell within this age range.

There is some disagreement among Rabbinic scholars as to the age males are obligated to begin giving the yearly 1/2-shekel. Most scholars hold to the Torah age of 20-years. But some contend males that enter bar-mitzvah age (ie., 13-years) are required to begin giving the 1/2-shekel offering each year.

How is this Mitzvah Practiced Today by Observing Jews?

A special Torah Portion (Reading) memorializes this mitzvah. The reading of this passage on the last Sabbath of the 12th-month (Adar) fulfills this mitzvah according to the rabbis. Interestingly, it has become customary to give 3-half-shekel offerings each year in the month of Adar: (1) Erev Purim; (2) Esther Purim; and (3) Purim.

The Biblical Concept of Ransom

The term “ransom” plays a prominent concept in our Torah Reading passage today. In Hebrew, the term for “ransom” is “kofer.” This Hebrew term is related to the concept of “atonement” or “to atone.” Here, this noun, “kofer,” refers to that which would in advance be paid for the life that is taken. This is a vicarious offering: the life of the soldier or offender in exchange for the money. Vicarious in the sense that one is delivered or redeemed by substitution. Therefore, the individual’s soul is made safe that pays this 1/2-shekel offering. And this 1/2-shekel offering is collected at the time of the numbering or census (vs. 12).

Essentially, kofer denotes the price one pays for a life.

Egypt was given as ransom (ie., kopher) for Israel’s restoration (Isa. 43:3).

To atone by offering a substitute.

The verb kopher is used in connection with sin or defilement with very few exceptions such as in Genesis 32:20; Proverbs  16:14; and Isaiah 28:18.

The Concept of Reconciliation Tied to the Halk-Shekel

It illustrates the concept of reconciliation from more of a Tanakh perspective.

Similarly seen in the meaning behind blood sacrifices.

The concept of ransom (some translations such as the HCSB used the English term “atonement”) is a truly substantive one under the auspices of the Renewed Covenant:

Matthew 20:28–“Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many” (KJV; cf. Mat. 10:45).

Of course the concept of ransom is figurative of Yeshua; of Saviour; and of Redemption.

1 Timothy 2:6–“Who gave Himself a ransom for all, to be testified in due time” (KJV).

 

1 Peter 1:18, 19–“Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot…” (KJV).

Should Netzarim Give 1/2-Shekel Offerings?

In my opinion, since we no longer have a Tabernacle or Temple in which the 1/2-shekel offering would go towards its maintenance; and the fact that we are no being numbered into a national army in anticipation of some war campaign; and the fact that we are not under Rabbinic oversight stipulates that we cannot fulfill (halakhah) this commandment.

However, the Spirit behind this mitzvah is clear. In fact, it is underscored in this week’s Brit HaDashah reading of 2 Corinthians 9: 6-11. The passage reads as follows:

“What I mean is this: the one who sows a small number of seeds will also reap a small crop, and the one who sows a generous amount of seeds will also reap a generous crop. Everyone should give whatever they have decided in their heart. They shouldn’t give with hesitation or because of pressure. God loves a cheerful giver. God has the power to provide you with more than enough of every kind of grace. That way, you will have everything you need always and in everything to provide more than enough for every kind of good work. As it is written, ‘He scattered everywhere; he gave to the needy; his righteousness remains forever (ref. Psa. 112:9). The one who supplies seed for planting and bread for eating will supply and multiply your seed and will increase your crop, which is righteousness (ie., tzedakah). You will be made rich in every way so that you can be generous in every way. Such generosity produces thanksgiving to God through us” (CEB).

The Spiritual Application of the Half-Shekel Ransom Offering

The Spirit of the Exodus 30:11-16 passage underscores the reality that Torah served as our schoolmaster until our Master Yahoshua Mashiyach came on the scene (Gal. 3:24, 25). Whereas, originally speaking, Father required us to give a half-shekel (males) in the event we were mustered for an anticipated military campaign. And the fact that this required offering of the half-shekel would serve as a ransom for us going into battle (aka atonement) and stave off any potential plague that may overtake us as a result of our taking combatants’ lives in the course of battle; and also the funds would be used for the upkeep of the Sanctuary to me clearly shows Father was teaching us to (1) trust Him in all things, including war; (2) to give; and (3) to test our obedience to His commandments.

The Half-Shekel Teaches Us About Giving

The half-shekel offering mitzvah is another element of Torah given to the Hebrews that teaches 3-essential elements of giving unto YHVH, all of which are extremely relevant to Messianics/Netzari today:

1. Giving supports the work of the Gospel.

2. Giving instills Faith and Trust in the Almighty.

3. Giving is a critical form of worship.

 

Living Deceptively in the Service of God Results in Shame and Disgrace All Around–Reflections on Malachi 1:11-2:7

by | Jan 20, 2020 | Blog

YHVH Outs His Chosen Ones

Because the nation had despised the true worship of YHVH, YHVH Tzva’ot informed the Hebrews that their failure to properly worship Him as He had prescribed would not be ignored. Despite the people’s outward deceptiveness in worship of YHVH, Father informed the people through Mal’akiy (aka Malachi) that he saw right through their shenanigans. And because His chosen people spitefully engaged in cheating on Him, He would be known and worshiped by the heathen nations of the world. So by default, Father’s favor would be taken from His chosen ones. Instead, it would be lavished upon the heathen nations of people who would turn to Him as their God (vs. 11; cf. Psa. 113:3; Isa. 45:6).

The Offense

Mal’akiy records Father’s charges against the post-exilic peoples of Judah. Father accused the people of profaning His Holy and Righteous Name. How were they profaning His Holy and Righteous Name? They did so by offering sacrifices that were not authorized by YHVH (vs. 12; cf. Eze. 36:21-23).

In Father’s Torah, the sacrifices and offerings rendered unto Him by His people that would be acceptable to Him, were exacting and non-negotiable. And any alteration of His highly scripted worship regimen or worship program was grounds for punishment.

The Profaning God’s Name Through Willful Violations of God’s Instructions

You see, when we willfully violate YHVH’s instructions; His mitzvot (or commandments); His ordinances and statutes, we profane His Holy Name.

In the case of the Prophet Amos, he described the profanation of Yah’s Name by Yah’s chosen people as resulting from their mistreatment of the poor and destitute of their Land and in their gross sexual misconduct:

“That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name” (2:7).

Paul wrote of God’s people profaning YHVH’s name as follows:

“For the name of God is blasphemed among the Gentiles through you, as it is written” (Rom. 2:24).

Hypocrisy Often at the Heart of the Matter

In fact, the entire 2nd chapter of the Cepher of Romans discussed the hypocrisy of those (let’s call them Judaizers for the sake of discussion) who demanded the Gentile Romans keep the elements of Torah and the Oral Tradition of the Jews. Nevertheless, they (that being the Judaizers) themselves refused to keep those very instructions they demanded the Gentile converts keep.

Such as these–those who knowingly behave contrary to God’s instructions–bring shame to Yah’s Name. These blaspheme the Name of YHVH; especially so-called Torah-teachers who willfully violate Yah’s Torah. These will be judged by the very Torah they hypocritically demand everyone else keep.

Deceptiveness in Worship Does Not Fool the One Who Knows and Sees All

Going back to verses 6 and 7 of this same first chapter: Father calls the people out for their deceptive worship practices. Father chides the people. He reminds them that they would not treat their pagan leaders the way they treat Him. In other words, the people would not give their profane leaders anything less than the best they had to offer. Yet they deviously made it a practice of giving YHVH the worse of what they had to offer. In all things, Father requires nothing less than our very best (Mal. 1:6-14; Col. 3:23, 24; 2 Tim. 2:15-25).

YHVH’s Chosen People Fail Miserably in Their Proper Worship of Him

According to the HCSB commentary of this passage, God’s people miserably failed in their true worship of Him. The Levitical Priests were the most complicit in this failure. For the priests were duly responsible for proclaiming Yah’s Name (i.e., the character of YHVH) to the world. This proclamation of YHVH’s Name to the world was not limited to verbal pronouncements. The priests’ worship was a great part of that proclamation to the nations.

However, the priests, with gross negligence, miserably failed to fulfill their responsibilities as it related to their proper worship practices and in their living and personal behavior. Given the contemptible nature of the peoples’ behavior and worship, the people of Yah, by default, profaned the Name of YHVH.

The People Profane the Name of YHVH in Their Worship and in Their Living

Thusly, the Reputation and Person (ie., the Name) of the Creator of the Universe is desecrated and disgraced (ie., profaned) among the nation-peoples (i.e., the heathen nations) of the world. And YHVH does not tolerate such gross disrespect, especially from His chosen ones (Lev. 22).

Yah’s Expectations For His Chosen Ones

Thus, holiness and purity must be the basis upon which every Netzari’s relationship with the Almighty is to rest (Lev. 20:7; Psa. 24:4; Mat. 5:8; 1 Tim. 1:5; 2 Tim. 2:22; 1 Pet. 1:15,16). This applies not only to our day-to-day behavior, but also to our worship (i.e., our songs of praise; prayers and petitions; and our keeping of Yah’s Torah).

When a child of the Most High mistreats or holds in contempt the things of YHVH (i.e., worship, righteous and holy living, etc.), he/she profanes Yah’s Name. We see this colorfully illustrated today in the state of fundamental Christianity and how the people and leaders of Yah conduct themselves in their day-to-day lives and in their worship. Consequently, the world sees this as the circus that it has become. And thus the world has developed disdain and contempt towards YHVH and His Holy and Righteous Name.

Human Parallels

Of course, parallels of all this may be made at the human level. For every healthy minded person desires to be respected and enjoy a positive reputation.

If we encounter someone in our lives whose actions somehow negatively impacts the respect we desire to receive from people, and or negatively infringes upon our “good” reputation [in the community], no one would blame us for being upset with that person for their actions.

In many cases, the good name and reputation we possess in society are the only thing we have going for us. Not that Father has only His Name going for Him mind you. But as it relates to the whole of humanity in this life, YHVH’s Name is the primary means by which the world knows of Him. The world knows of Him as the God written about in the Bible who is renown and respected for His power, holiness and goodness.

Mankind’s Severed Relationship With YHVH

The vast majority of the 7 or so billion people who inhabit this planet today have no direct, personal contact with our Creator. In fact, most of these people are entirely oblivious to the existence of YHVH. Why? Because their carnal ruach (that is their spirit) is incapable of properly comprehending Him at any appreciable level.

Yah’s Name Remains Vitally Important to Him

So then, it stands to reason that YHVH’s Name remains vitally important to YHVH. And thus, it behooves us to ensure that we do nothing to detract from the holiness of His Name. Be it in our deeds; our thoughts; our hearts. In all things we must glory His holy and righteous Name before the nation peoples of the world.

Are we Faithful in Honoring Yah’s Name Before the Nation Peoples of the World?

In light of what we’ve read here in Malachi, we are compelled to ask ourselves: Are we indeed faithful/true in the way we worship and honor YHVH? In verse 13, Father calls out the people in their worship deportment:

“You also say, ‘How tiresome it is.’ You turn up your nose at it…’ And instead you bring what is stolen, lame or sick. You bring these things for an offering!”

And then Father asks the bottom line question:

“Should I accept this from you” (such as: ‘should I accept the offerings from your hand’)?

Abba Established What Was Acceptable Worship

Father is clear in His Torah regarding inadequate sacrifices:

“And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the LORD thy God” (Deu. 15:21; KJV).

Is Worship of Yah Burdensome?

Clearly the Hebrews of Malachi’s day felt the solemnities of worship were burdensome and a hardship (i.e., mattela’ah). And as such they devised shortcuts and work-arounds to Yah’s established mitzvot, regulations and ordinances.

Sadly, we see this attitude even today among some of the physical Jews of modern day Israel. For many of these go to extremes to short-cut their keeping of Yah’s commandments. In fact, they’ve become experts at it.

Equally so, many of us in the Netzari/Hebrew Roots/Messianic Faith are not too far behind them in finding ingenious ways to circumvent Torah and worship of YHVH.

Do We Expect to get Away with Our Short-Cuts

I think Abba’s questioning whether He should accept the peoples’ insufficient and offensive offerings goes beyond whether or not He should validate their unauthorized offerings. It is clear to me that Father is asking them as well us today whether or not we expect Him to put up with such shenanigans. In other words, how long do we expect to get away with our foolishness? Furthermore, do we not expect there to be a penalty for our willful sullying of Yah’s Name?

Cheaters in the Body

Father refers to those who seek ways around keeping His Ways, or rather, His Torah as cheaters (nakal; deceivers) (Mal. 1:14). But the only one being deceived is the cheater and maybe those around them.

The Pagan Nations Will Fear YHVH

Because the Jews in Malachi’s day did not fear YHVH, the pagan nations of the world would instead fear Him. In fact, it was Rav Shaul (aka the Apostle Paul) who wrote:

“So I ask, did they (the Jews) stumble in order that they might fall? By no means! Rather through their trespass salvation has come to the Gentiles, so as to make Israel jealous” (Rom. 11:11; ESV).

Those Who Should Know Better

The individuals that caused Father the most upset in Mal’kiy’s day were the Levitical Priests (Mal. 2:1, 2). In seeming utter dismay, Abba turns his attention to the very class of Hebrews who should know and do better: the priests. Father tells the priests that if they persisted in cheating on Him, He would “send the curse upon them and curse their blessings…” (cf. Deu. 28:15). In fact, Father tells the priests that He’d already begun cursing them.

Shame Brought to the Levitical Priesthood

In fact, the very dung of the defiled and unacceptable offerings the priests were offering unto YHVH, Father metaphorically asserts that He would smear on their faces.

Torah instructed that the dung of the “sin offering” be burned without the camp because it served as a vicarious sin offering. It wasn’t that Father was literally going to smear animal cow dung on the offending priests’ faces. It seems evident to me (in referencing other passages that address curses and penalties leveled at willful violators of Torah), that the metaphor here has to do Father bringing disgrace the entire Levitical Priesthood.

Profanation of Yah’s Name Leads to the Offenders’ Shame

We find in Nahum 3:5 and 6 where Father informs the Ninevites that He would:

“…lift up their skirts over their faces and make the nations of the world look upon their nakedness and shame. And filth would be thrown at them and they would be treated with contempt and made a spectacle of” as a result of their evil ways.

When addressing the crimes and evil of Babylon, Father spoke of uncovering their nakedness and their shame being seen throughout the world (Isa. 47:3).

Similarly, Father speaks of lifting the skirt of Judah over her face and revealing her shame to the world because YHVH” because of her trespasses (Jer. 13:27). And the shamed priests would be carted away from their land as a result of their gross negligence and refusal to do the Will of the Almighty (Mal. 2:3).

Malachi Contemporaneous With Ezra and Nehemiah

Scholars believe that the Cepher of Mal’kiy was written in the post-exile period in Judah and the contents of the message portrays the situation as described in Ezra 9, 10 and Nehemiah 5 and 13 (~ca. 435 BCE). And the problems that were germane to Judah during this post-exilic period included:

  • The people of Judah, the priests and the Levites were inseparable from the peoples of the pagan nations round about them (ie., the Canaanites, the Hitites, the Perizzites, the Jebusites, the ammonites, the Moabites, the Egyptians and the Amorites (Ezr. 9:1).
  • The men of Judah had married women of these pagan nations, resulting in a mixing of the set-apart seed of God’s chosen with that of the pagan nations of the world. This mixing of seeds, so to speak, of course resulted in the mixing of religion and faiths (9:2).
  • Judah forsook YHVH’s mitzvot (9:10).
  • Exacting usury upon one another (Neh. 5:7; cf. Exo. 22:25; Lev. 25:36; Deu. 23:19).
  • Selling each other into slavery (5:8).
  • Allowing Ammorites and Moabites to enter the assemblies of YHVH (13:1; cf. Deu. 23:3).
  • Defiling the House of YHVH (13:9).
  • The Levites were forced to work for their sustenance because the portion that was allotted to them by YHVH was not being rendered unto them (13:10; cf. Deu. 12:19). The people were not tithing (13:12; cf. Lev. 27:30).
  • Jews were working and conducting business on the Sabbath (13:15, 16; cf. Deu. 5:12; Exo. 20:8; 34:21; 35:2). In fact the Levites were not enforcing the Sabbath regulations (13:22).
  • The Jews abandoned their Hebrew tongue and taught their children to speak in the tongue of the pagan nations of which they had become of mixed heritage (13:23).
  • Judah had desecrated every area of the Levitical Priesthood (13:30).

Practical Applications

So what does all this say about us? When we know better, are expected to do better. Yet when we willfully disobey YHVH’s Torah, we bring shame and dishonor to His Name. We not only dishonor His Name before our Faith Community. We also profane Yah’s Name before the nations of the world.

Thus it behooves us to take the lesson of this Haftorah Reading to heart and not do anything that would bring disgrace to the Name of our Father, nor to our Faith. Thus, we must be on cue every second of every day. And we cannot give the enemy ground upon which to bring shame to the Name of YHVH.

The enemy hates us for who we are and what we are slated to become. But more so, the enemy hates our Heavenly Father. So any thing they can use to discredit and disgrace the Will and Name of our Elohim, they will use it. We must be cognizant of this at all times and walk accordingly. That’s why Paul instructed that Netzarim walk out their Faith in fear and trembling (Phi. 2:12). Not just because we are to literally fear the Almighty. Indeed, Father requires us to fear Him (Deu. 5:29). But in addition, we walk out our Faith in such a manner that we are always conscious of the things we do and how those things would either bring glory or shame to our Heavenly Father. Thus, we don’t ever want to take our walk for granted.