What God Expects From Us When We Make Vows — Thoughts and Reflections on Torah Reading 121

Shabbat Shalom beloved of Yeshua Messiah.

 

This week’s Torah Reading is the 121th portion of the 3-year Torah Portion reading cycle. Num 30:1-31:54 contains this week’s Torah Reading.

 

I’ve entitled this teaching: What God Expects from us When We Make Vows — Thoughts and Reflections on Torah Reading 121

 

(30:1-16) — The Torah Regarding the Making of Vows and Oaths

 

The Torah regarding the making and keeping of vows, oaths, and obligations is a carryover from the instructions Yah gave us regarding the required sacrifices and offerings we are to render on various set-apart/feast days (i.e. Torah Reading 120):

 

39‘These you prepare to יהוה at your appointed times, besides your vowed offerings and your voluntary offerings (some English translations render as votive offerings), as your ascending offerings and your grain offerings, as your drink offerings and your peace offerings.’ (The Scriptures, 3rd edition. (Northriding: Institute for Scripture Research, 2009), Nu 29:39.)

 

 

The Expectations for the Vows – Oaths – Obligations That Men Make

 

We cannot revoke or nullify the vows, oaths, and obligations that we, as men, make unto Yehovah. They are binding, especially upon men. To swear a vow or oath is no small matter, but is done on one’s life, whether male or female (vv. 4, 6). (John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Nu 30:2.)

 

The making of vows and oaths is serious business and is never to be taken lightly by us. In fact, it behooves us as we examine the binding potential of vows and oaths to always be careful to guard that which comes out of our mouths as commitments.

 

 

The Expectations for the Vows – Oaths – Obligations That Women Make

 

However, Yehovah delineated the following exceptions for women.

 

Any female living in her father’s house (the LXX stipulates this applies to a female in her youth) who makes a vow that her father hears about, but he says nothing to her about it, her vow or oath will stand. However, if her father hears about it but disagrees with the vows or oaths she’s made, he may invalidate them, and she will not bear any responsibility for it. “Any vow and any sworn oath or a pledge to inflict on herself, her husband can confirm it or her husband can nullify it. But if her husband is completely silent from day to day, then he confirms all her vows or all her pledges that are on her; he confirms them because he was silent to her on the day he heard them. But if he indeed nullifies them after he hears them (i.e. days after hearing them), then he will bear her guilt” (30:13-15 LEB).

 

The same principle applies today, whereby children cannot enter nor be bound to contractual agreements for obvious reasons. They are young and they are often unaware of the consequences of their life decisions. We have total responsibility for our children until the day they are emancipated or get married. Yah has given them to us to oversee.

 

The same provision applies to a married woman as applies to a young female living in her father’s house. A married woman who has made a vow that her husband disagrees with has the authority to nullify such vows. Why is this so? Yah placed the man ahead of the woman in terms of the family unit. He makes the decisions for the home. It is the order that Yehovah established for the family unit. Any vows or oaths that his wife makes will have a direct effect on the family, and since the husband is responsible for the wellbeing of his family, he must ensure that his wife hasn’t involved herself into something that will adversely affect the shalom of the home.

 

Vows, oaths, and obligations made by a widow or a divorced woman will remain valid as they would for a man.

 

The provision in Torah, whereby husbands and fathers may annul their wives’ and daughters’ vows, oaths, and obligations, respectively, protected the women in a man’s life from the legal ramifications of commitments that they may have made in error or because of naivete. This provision also aims to protect the integrity and security of the family.

 

Why were special, restricting provisions made by Yah regarding women making vows and oaths? Females who were married or underaged living in her parents’ home lived under the authority of their husband and father, respectively. However, any husband or father that nullifies their woman’s vow or oath is subject to the consequences that may come from his nullification.

 

Let us not forget that in ancient times, and to a greater and lesser extent today, the wife in a family cares after her husband and raising the family’s children. Daughters focus on becoming good wives and partners to their future husbands. If a wife or underaged daughter get caught-up in an obligation, she is incapable of fulfilling; she risks bringing financial harm to the family or being enslaved for failure to meet the terms of her obligation.

 

Widows and divorced women followed the same standards as men, as they didn’t have any domestic male authority governing their lives.

 

 

Biblically Defining Vows and Oaths and Obligations

 

Oaths (aka shevu’ah) are formal, binding promises we make to another individual or entity, such as Yehovah. Oaths then are a fulfilling of a sacred duty or responsibility without a condition precipitating the oath. We can find an example of an oath in the Psalms.

 

132 O יהוה, remember Dawiḏ,

All his afflictions;

2How he swore to יהוה,

Vowed to the Mighty One of Ya‛aqoḇ:

3“Not to enter into my dwelling-house,

Not to get into my bed,

4“Not to give sleep to my eyes,

Or slumber to my eyelids,

5“Until I find a place for יהוה,

A dwelling place for the Mighty One of Ya‛aqoḇ.” (The Scriptures, 3rd edition. (Northriding: Institute for Scripture Research, 2009), Ps 132.)

 

Vows (aka neder) are expressions of devotion or piety that we make towards Yehovah, such as offerings, pledges of abstinence (e.g. Nazarite Vow), and other forms of spiritual or physical actions (e.g. praying, committing to serve the Body, etc.). We pledge to do something in response to something the other party (namely Yehovah) promises to do for us. Vows that involve financial commitments would be a direct concern for the head of household, since more times than not, he was the bread-winner for the family. Unfortunately, because we may get caught-up in our piety and zeal towards Yah from time-to-time, we may make vows in haste and later on find that we’ve over-committed ourselves or simply forget to fulfill the vow.

 

Often, vows involve our dedicating something or someone to the service of the sanctuary, as in the case Abshalom (ref. 2 Sam 15.7-8), Hannah and Elkanah (ref. 1 Sam 1:19-27), and in the case of those who took on the Nazarite vow (Num 6:2-21).

 

 

Our reading also addresses general contractual and dedicatory commitments or obligations (aka ‘issar/’esar) which is any binding agreement that is executed in writing or by official proclamation.

 

When Yah delivers an edict, for instance, we must carry out and obey that edict, such as fulfilling our obligation to present the firstfruits of our increase on its appointed day (Num 18:12-13) and presenting our tithes unto Yehovah (Lev 27:30-33). When Yah prohibited us from taking the spoils of war and devoting to destruction, the inhabitants of the various nations and cities Yah directed us to war against. Then there are financial, contractual obligations that we enter into that we are required to fulfill.

 

We must mention that certain vows, oaths, and obligations overlap from time to time. That to break any of these commitments is tantamount to profaning Yehovah. Why? It is tantamount to profaning Yehovah because He is a direct witness to the vows, oaths, and obligations we attach ourselves to.

 

Recall that our reading addressed exemptions or reversals to the vows, oaths, and obligation rules, which applied only to those commitments that a father or husband overrules. But were you aware that the Rabbis took it upon themselves to provide an escape from obligations that we commit ourselves to by assuming religious authority to nullify certain vows, oaths, and obligations? When petitioned to do so, these treaded lightly, knowing that they really had no wiggle room to nullify vows, oaths, and commitments. Thus, these took advantage of word-plays to circumvent the validity of certain commitments, which, of course, violated Yah’s prohibition against adding to and subtracting from His Torah commands (Deu 4:2; 12:32; e.g. m. Nedarim 1.1-3).

 

Master Yahoshua pushed back on this profane practice of the Rabbis when He directly addressed this issue of making vows and oaths and obligations in His Sermon on the Mount, which also is our apostolic reading for this week:

 

33“Again, you heard that it was said to those of old, ‘You shall not swear falsely, but shall perform your oaths to יהוה.’ Way. 19:12; Bem. 30:2; Deḇ. 23:21

34“But I say to you, do not swear [vainly] at all, neither by the heaven, because it is Elohim’s throne;

35nor by the earth, for it is His footstool; Yesh. 66:1 nor by Yerushalayim, for it is the city of the great Sovereign; Teh. 48:2

36nor swear by your head, because you are not able to make one hair white or black.

37“But let your word ‘Yes’ be ‘Yes,’ and your ‘No’ be ‘No.’ And what goes beyond these is from the wicked one. (The Scriptures, 3rd edition. (Northriding: Institute for Scripture Research, 2009), Mt 5:33–37.)

 

Here we see the Master’s corrective instructions are quite simple: Avoid making commitments we know we are incapable or have no intention of keeping. Rather, ensure that our yeses are yes, and our no’s be no.

 

 

(31:1-12) — We War Against the Midianites

 

Yah left instructions with Moshe that we were to seek vengeance against the Midianites just before he dies. Men were to assemble themselves before Yehovah, arrayed for battle, to execute vengeance from Yehovah against Midian. We were to muster 1,000 men from each tribe to go up against Midian, totaling 12,000 soldiers. Phinehas the Priest, upon whom Yah conferred His covenant of peace, led us into battle along with the holy elements of the sanctuary. Shofars were used to communicate our maneuvers against Midian (LXX).

 

(31:13-24) — The Outcome of our War with Midian

 

We killed every Midian male, along with their leaders and princes. Balaam of Peor we also killed. (I guess Balaam either did not make it back to Peor or he had returned to Moab by that time.) No Israelite warrior died in the battle (31:49).

 

We took captive the Midianite women along with their children and took unto ourselves all their domesticated animals and articles of wealth. We burned all their cities and encampments. We brought all that we’d taken from the Midianites and presented them before Moshe and Eleazar the Cohen Gadol just outside our encampment on the desert-plateau of Moab at Araboth.

 

Moshe was outraged that we had taken captive the Midianite women. He reminded us it was these women who were instrumental in our apostacy with Ba’al of Peor. (Reference Num 25:1-9) We learned that Balaam of Beor was the mastermind behind the plan to lead us into apostacy with Ba’al of Peor. That apostacy resulted in the deaths of 24,000 souls.

 

Thus, Moshe instructed us to execute every woman who has ever engaged in a sexual relationship with a man. Those women who had not engaged in a sexual relationship with men, we were to spare them and we could take them as wives.

 

Because we had become ritually defiled in our war against Moab, we were required to remain outside the encampment for 7-days and undergo the purification ritual along with the captives and the confiscated booty. (Reference Num 19:11-22) We must return to a state of ritual purity and anything that we brought into the camp had to be purified according to the Yah’s Torah.

 

(31:25-54) — Divi’ing Up the Spoils of War

 

In obedience to Yehovah’s instructions, we took inventory of all that we took possession of in our war against the Midianites and divided those items between those of us who fought and the rest of our community. From the spoils of war we provided Tribute (Me-kes, meaning a tax on spoil to be rendered unto Yehovah; religious dues or taxes in support of the priestly servants of Yehovah) to Yehovah through our High Priest Eleazar. (Yah must always receive first portion of our increase.) Still, quite a bit of the war-booty remained after we gave Tribute of it to Yah and our warriors received their portions. That which remained included thousands of sheep, heads of cattle, donkeys, and virgin females.

 

Still yet, our warriors rendered unto Yehovah all the valuables they’d collected as booty from the Midianites a memorial and to make atonement for them before Yehovah (31:50). Our hearts, for once, were in the right place. Yah came first in our hearts, minds, and souls. We were ready to go in and receive the Land.

 

Yah instructed us to eradicate the men, male children, and sexually active women of the Midianite confederacy. Let us not forget that it was Balak, through the instigation of Balaam, used the Midianite women to seduce our men into apostacy. These women brought a curse upon us that resulted in 24,000 members of our nation perishing. His retribution against the Midianite confederacy through our warriors was a fulfillment of His promise to Avraham that He would curse those that curse him, and by extension, his seed (Gen 12 and 27). Yah has always been clear that vengeance is His to be had (Isa 63:4; Rom 12:19), and Yah does not forget.

 

You may agree that one of the biggest complaints the uninitiated members of society and the Christian religion have against Yehovah is that He is a mean, vengeful, hateful, always-angry, unforgiving God. Some go as far as saying that they want nothing to do with such a God and that they much prefer to deal with the loving God who they identify as Jesus Christ.

 

 

But these individuals are sorely lacking in their understanding of the wholeness of Yah’s sovereignty, His holiness, and His righteousness. You see, Yehovah doesn’t operate on the same scale and with the same convictions and mindset that many of us do.

 

Of Himself, through the Prophet Isaiah, Yah stated:

 

6Seek יהוה while He is to be found, call on Him while He is near.

7Let the wrong forsake his way, and the unrighteous man his thoughts. Let him return to יהוה, who has compassion on him, and to our Elohim, for He pardons much.

8“For My thoughts are not your thoughts, neither are your ways My ways,” declares יהוה.

9“For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts. (The Scriptures, 3rd edition. (Northriding: Institute for Scripture Research, 2009), Is 55:6–9.)

 

We try to hold Yah to our personal standards and sense of righteousness. But we must not overlook the fact that “we are all as an unclean thing, and all our righteousness are as filthy rags” (Isa 64.6; KJV). For our Elohim is irresistibly holy and righteous beyond compare. Thus, because of his unrestricted sovereignty and holiness and righteousness, He deals with people and nations under these immutable character traits.

 

Indeed, there are certain sins and transgression of the creative order (such as the defilement of all flesh that took place when the Watchers descended to earth and disrupted Yah’s creative order) that prompt Yah to act in ways that may offend our delicate western sensibilities. But our sensibilities and our opinions don’t amount to a hill of beans when it comes to Yah exercising His sovereign will and purpose.

 

 

The purification that our warriors underwent before being permitted back into the encampment was demonstrative of Yah’s character. Our God is a God of life and holiness. He does not take pleasure in the deaths of any human soul. However, to propagate His pro-life agenda, He occasionally spills blood in accordance with His divine will and purpose. And in order for Him to dwell in our midst, we must be in a state of ritual purity. Death, the precipitate of sin, is impure. Any contact that we have with human remains requires that we be purified in order to dwell in His midst and be of service to Him.

 

 

If you have not established and are not walking in a true and substantive covenant relationship with the Creator of the Universe through Yeshua Messiah, I invite you to do so today, for today is the day of salvation. Simply turn to Yah, repent of the sins of life, and ask Him to forgive you of those sins. Then seek Abba Yah for opportunities for you to be water-immersed (aka baptized) and receive Yah’s indwelling, Set-apart Spirit. Become a disciple of Yeshua and begin walking in His and His Father’s ways. Seek out opportunities for fellowship with likeminded believers and engage yourself in growing and learning how to walk this narrow path that leads to the Kingdom and to salvation.

 

Please, don’t hesitate to contact me if you have any questions or need guidance in the True Faith once delivered. (perceptionwp@gmail.com) But don’t let another day go by without acting on you convictions. The time for coming to faith in this dispensation is coming to a close and you need to be on the right side of life that only Yeshua can provide.

 

It is my heartfelt hope, trust, and prayer that you have a blessed day of rest in Yeshua Messiah.

 

Faithfully,

 

Rod

 

Thoughts and Reflections on Torah Reading 80

Shalom! We pray that you had a restful and meaningful Sabbath this past week. This past Sabbath’s Torah Portion was the 81st parshah of the 3-year Torah Reading Cycle. (If you are so led to participate in reading and studying the weekly Torah Readings, we have put the...

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Worshiping God Throughout the Year — Thoughts and Reflections on Torah Reading 120

Worshiping God Throughout the Year — Thoughts and Reflections on Torah Reading 120

Shabbat Shalom beloved of Yeshua Messiah

This week’s Torah Reading is the 120th portion of the 3-year Torah Portion reading cycle. Num 28.1-29.40 contains this week’s Torah Reading.

I’ve entitled this teaching: Worshiping God Throughout the Year — Thoughts and Reflections on Torah Reading 120

Num 28:1-29:40

Lexham Context Commentary on the Old Testament points out that the regimen of worship that we find in this portion of Torah was directed specifically to the 2nd generation of Hebrews who were about to take possession of the Land of Promise. Much of what is covered in this reading was introduced and instituted when we were encamped round about Mount Sinai. (Exo 29) These sacrifices were offered by the Levitical Priests on behalf of the nation.

Every sacrifice is to be offered according to Yah’s established time, that is, on its appointed day.

The Daily Sacrificial Ritual (28:1-8)

Two yearling male lambs without defect each day as whole burnt offerings (aka appeasement offering): One n the morning, the other at evening, along with a grain offering (i.e. wheat) mixed with olive oil and a libation offering (undiluted wine; Earl D. Radmacher in Nelson’s New Illustrated Bible Commentary states that this libation offering was beer as opposed to wine) to be poured out in the holy place. (cf. Exo 29:38-46)

The general practice of praying in the morning when we rise for the day and at night when we go to bed in great part is based upon this God-commanded ritual.

The burnt offering is often described as being that of a pleasing or soothing aroma unto Yehovah. Some English translations of Torah call these offering appeasement offerings in great part because the rendered offerings are meant to sooth or appease Yah in His wrath towards us.

The priests rendered these daily offerings at the sanctuary daily on behalf of the nation.

They are symbolic of the intercession that our Master Yahoshua makes on our behalf in the heavenly Mishkan (i.e. the Heavenly Temple).

The Weekly Sabbath Offerings (28:9-10)

In addition to the daily offerings (referred to as a “musaf” offering because it is an offering made in addition to the regular daily burnt offerings), two perfect yearlings were to be rendered as whole burnt offerings besides its grain offering (wheat mixed with oil) and libation offering (i.e. 4-quarts of wine) each Sabbath. One commentator suggested that this addition to the daily offerings was symbolic of our doubling our devotions unto Yehovah on the Sabbath. The Rambam (prominent Jewish sage) referred to this offering as “peace on account of the Sabbath Bride.”

The set of liturgical prayers recited to welcome the Sabbath by our Hebrew brethren is referred to as the “Lekhah Dodi.” It is from Lekhah Dodi that the concept of the Sabbath Bride/Sabbath Queen is derived: ““Come, my beloved, to greet the bride; let us welcome the Sabbath presence” (Ronald L. Eisenberg, The JPS Guide to Jewish Traditions, 1st ed. (Philadelphia: The Jewish Publication Society, 2004), 146.). It is said that this line of the Lekhah Dodi was inspired by the Shab. 119a accounting of how the Talmudic sages received/welcomed the weekly Sabbath. This welcoming of the Sabbath by the sages is likened unto that of a bride or princess or queen. The author of this liturgy was Solomon haLevi Alkabetz, a kabbalist poet of the early 16th century. It is said that originally when this Sabbath Bride was embraced by certain Jewish leaders, a certain Isaac Luria, along with his disciples, would, in a line, proceed down to a set place in a select field and and receive the Sabbath Bride/Queen with songs and praises. Over time, this ritual transitioned from select fields in Jewish communities on over to their synagogues at the outset of their Eruv Shabbat Services. The liturgical poems recited to receive the Sabbath Bride/Queen are meant to “extol the love between God the Creator and human beings, who humbly yearn for divine mercy and favor” (JPS Guide to Jewish Traditions). The whole point behind the concept of the Sabbath Bride/Queen is that of a personification of the Sabbath. The Sabbath Bride/Queen depicts the Sabbath as “beautiful” and “lovely.” So, the Sabbath is considered feminine and through the recitation of these liturgical poems and prayers, she is received as though she is a lovely/beautiful queen. The queen appellate denotes the Sabbath’s graciousness and the princess appellate denotes the Sabbath’s charm (The Messianic Bible Study Collection, V 176, p 9).

Yah required no sin offering on Shabbat.

It is believed that both lambs were to be offered in the morning as opposed to the evening so as to not have the evening offering/sacrifice run the risk of being rendered on the next day. One source I consulted stated that the Sabbath offerings were made between the two daily offerings (Rashi). Ibn Ezra insisted that this Sabbath offering had to be placed on top/atop the regular, daily offering.

Jewish tradition designates the first lamb as representing the world at creation and the second lamb as representing our Exodus from Mitsrayim to coincide with the commandments to “remember” and “observe” that Father imparted unto us regarding our keeping of Shabbat.

Our Monthly Sacrifice Renderings (28:11-15)

On the Rosh Chodesh (first day or new moon) of every month of the calendar year, our priests were to render unto Yehovah:

  • 2 Bulls (whole burnt offerings)
  • 1 Ram (whole burnt offerings)
  • 7 yearling male lambs without blemish (whole burnt offerings)
  • Fine Wheat Flour with beaten olive oil to be rendered with one of each of the animal sacrifices.
  • A libation offering of wine with one of each of the animal sacrifices.
  • 1 male kid as a sin offering.

This monthly offering was to be rendered unto Yah besides the daily offerings.

As Messianic, Torah-observant believers, we are called to honor the Rosh Chodesh. Besides the stipulated sacrifices, the priests were to sound shofars on every Rosh Chodesh (Num 10.10).

Anciently, we conducted Rosh Chodesh observances throughout our time in the Land, as evidenced by Tanach passages such as 1 Samuel 20:5, 18; 2 Kings 4:23; Isaiah 1:13-14; and Amos 8:5. With the Hillel Calendar in the 4th c. AD, which is a calculated reckoning of time, emphasis on Rosh Chodesh observances by Yah’s people diminished. This diminished, if not complete ignoring, of Rosh Chodesh by believers today, not only disconnects us from our sacred, Torah-based heritage but also causes us to lose a Yah-ordained opportunity to worship Yehovah. Yes, because Yehovah commanded we were to render unto Him such substantive sacrifices and offerings as delineated above should tell us we should treat each Rosh Chodesh as a set-apart day of worship unto our God. So why aren’t we doing it?

Hilary and I greet each Rosh Chodesh with the blowing of our shofars, prayers, and songs of praise unto Yehovah for allowing us to see another month. We love observing Rosh Chodesh each month of Yah’s biblical calendar year. (If you are new to our ministry and this website and are interested in knowing about the biblical observation calendar, please check out my various teachings on the subject.)

The Moedim of Yehovah and their Assigned Offerings

Our reading transitions rapidly into reiterated instructions about the set-apart moedim or feasts of Yehovah, along with their required offerings. This is a reiteration of the instructions related to our keeping of the mandated feasts of Yah that is given in Leviticus 23.

1. (28:16) Passover (aka Pesach).

Passover falls on the 14th day of the 1st month of Yah’s biblical calendar year. Yehovah did not mention any sacrifices (other than the daily renderings) that we would be required to render unto him on Pesach. It is on Pesach, however, that we eat the Passover meal (aka the Passover Seder) and remember the examples our Master Yeshua left us in observance of this special day. (If you are new to our ministry or to our website and are interested in learning more about the keeping of Passover by Netsarim (aka Nazarene Israelites or Messianic Believers), please check out my various teachings on the Spring Feasts of Yehovah.)

2. (28:17-25) Unleavened Bread.

This moedim spans seven consecutive days, from the 15th to the 22nd day of the first month of Yah’s Biblical Calendar Year. During this 7-day period, we are prohibited from consuming any foods that contain leaven (aka yeast). Biblically speaking, leaven as you may know, is symbolic, in many cases, of sin. Our cessation from consuming yeast-containing foods is symbolic in many ways of the elimination of sin from our lives as a people of Yehovah.

We are to participate in a holy convocation on the first and seventh day of this week-long feast. (If you want to learn more about what a convocation is, I invite you to listen to our read my teachings on holy convocations.) We are to perform no work on these days.

Besides the daily offerings, each day of Unleavened Bread, the priests were to render unto Yehovah:

A. Burnt offerings of 2 bulls.

B. Burnt offering of 1 ram.

C. Burnt offerings of 7 yearling male lambs without blemish.

D. A grain offering of milled flour mixed with oil for both the animal offerings.

E. A goat as a sin offering.

It should be mentioned that this is the first of 3 pilgrimage feasts that every male head of household was required to make each biblical calendar year (Exo 23:14-17; Deu 16:16). The pilgrimage feasts required us to travel to and assemble ourselves before Yehovah and celebrate His set apart day, at the location where He placed His Name. When the Temple was in operation, it would have been Jerusalem.

3. (28:26-31) Shavuot (aka Feast of Weeks or Pentecost).

This moedim occurs 7-weeks after Unleavened Bread. Leviticus 23:15-16 gives the specific determination of the day that Shavuot is to occur.

Shavuot is a non-work, holy convocation day. On this day, besides the daily offerings, our priests were to render unto Yehovah:

A. Burnt offerings of 2 bulls.

B. Burnt offering of 1 ram.

C. Burnt offerings of 7 male yearling lambs.

D. A grain offering of milled flour mixed with oil for both the animal offerings.

E. A goat as a sin offering.

Shavuot is the 2nd of the 3-annual pilgrimage feasts.

4. (29:1-7) Yom Teruah (aka The Day of the Blowing of Trumpets).

Yom Teruah occurs on the first day of the 7th month of Yah’s biblical calendar year. It is non-work and holy convocation day.

On this day, besides the daily offerings, our priests were to render unto Yehovah:

A. Burnt offering of 1 bull.

B. Burnt offering of 1 ram.

C. Burnt offerings of 7 male yearling lambs without blemish.

D. A grain offering of milled flour mixed with oil for both the animal offerings.

E. A goat as a sin offering.

5. (29:7-11) Yom Kippurim (aka the Day of the Atonements).

Yom Kippur(im) holds the reputation of being the holiest day of Yah’s moedim calendar year. It falls on the 10th day of the 7th month of Yah’s biblical calendar year. We are required to observe Yom Kippurim as a total, complete day of rest, where we are prohibited from performing any kind of work. It is a holy convocation day for us as well.

On this day, besides the daily offerings, our priests were to render unto Yehovah:

A. Burnt offering of 1 bull.

B. Burnt offering of 1 ram.

C. Burnt offerings of 7 male yearling lambs without blemish.

D. A grain offering of milled flour mixed with oil for both the animal offerings.

E. A goat as a sin offering.

F. The atonement ceremony sacrifices performed by the High Priest on our behalf.

6. (29:12-34) The Feast of Tabernacles (aka Sukkot).

This is the 3rd of the 3-required pilgrimage feasts for us and Tabernacles of Sukkot is considered by most Hebrews as the highlight moedim of Yah’s biblical calendar year. It is called by many as the season of our joy.

Like Unleavened Bread in the spring of the year, Tabernacles or Sukkot is a 7-day in duration feast. The first day of the feast we convene a holy convocation and it is a no-work day.

Each day of the Feast our priests were to render unto Yah sacrifices and offerings that differed in number each day. For the sake of space and time, I will refer you to this section of our reading for the precise number and type of each offering (29:13-31).

7. (29:35-38) The Last Great Day (aka Shemini Atzeret).

This day is actually an attachment to the 7-day celebration Feast of Tabernacles/Sukkot. Our text refers to it as the 8th day.

The 8th Day of the Feast is a holy convocation and no-work day for us.

On this day, besides the daily offerings, our priests were to render unto Yehovah:

A. Burnt offering of 1 bull.

B. Burnt offering of 1 ram.

C. Burnt offerings of 7 male yearling lambs without blemish.

D. A grain offering of milled flour mixed with oil for both the animal offerings.

E. A goat as a sin offering.

Our Worship Throughout Yah’s Biblical Calendar Year

Our reading concludes with instructions that direct these offerings and sacrifices to be rendered on their assigned days. The renderings of these set-apart offerings were all performed by our Levitical Priests, but we were still required to present to Yah our vows, freewill offerings, and our burnt and fellowship offerings.

This is a snapshot of what our worship was like throughout the Creator’s Biblical Calendar Year. We must remember our worship was only rendered unto Yehovah at the Tabernacle proper, and later in Jerusalem (aka Yerushalayim) at the Temple. Obviously, with there being no operating Temple and with the atoning sacrifice of our Master Yahoshua Messiah on our behalf, our worship of Yehovah today comprises:

1. Sacrifices of praise.

2. Assembling ourselves with like-minded brethren on these set-apart days.

3. Rendering financial and material offerings to those ministries that feed us.

4. Lending our talents and strengths to ministries that bless us or to our own ministries.

5. Doing good — bearing good fruit — towards others.

6. Study of Yah’s Word.

7. Prayer.

8. And other activities as Yah’s Spirit directs.

Let us joyously worship our Elohim in Spirit and in Truth daily, at the start of every month, at the start of every biblical year, and on each moedim of Yehovah. Our worship must be heartfelt and rendered with complete submission to Yehovah. In so doing, we fulfill the Great Commandment of loving Yehovah with our whole being.

Shabbat Shalom, shavu’atov, take care beloved of Messiah.

The Generational Inheritance Covenant Realized — Thoughts & Reflections on Torah Reading 119

The Generational Inheritance Covenant Realized — Thoughts & Reflections on Torah Reading 119

Shabbat Shalom beloved of Yeshua Messiah.

 

This week’s Torah Reading is the 119th portion of the 3-year Torah Portion reading cycle. Num 26:52-27:23 contains this week’s Torah Reading.

 

In last week’s reading, Abba instructed Moshe to conduct a census of our numbers as we sojourned at Araboth of Moab. (26:63-65) By this time in our Torah storyline, we had entered our 2nd generation after leaving Egypt. Our first generation had all but passed away except for Caleb and Joshua, son of Nun. This is all in anticipation of entering and conquering and parceling out the Land of our inheritance.

 

Inheriting the Promised Land

 

The Hebrew concept of inheritance, especially as related to the Promised Land is firmly based upon (1) Yehovah’s sovereignty — such that Yah owns the Land as the entire world and the fullness thereof belongs to Him, and (2) Yehovah promised our patriarchs — Abraham, Isaac, and Jacob and their seed the land. “Because He loved your fathers — Moshe speaking to us before we entered the Land — therefore He chose their descendants after them” (Deu 4.37 NASB). Thus, the owner of the land had promised to bequeath the land to us, the seed of the patriarchs.

 

Yehovah viewed us — the nation of Israel — as His firstborn son. (Exo 4.22) Thus, being the owner of all creation, Yehovah our Elohim had every right legally to give us the Land.

 

A critical note must be made here: Because we refused to take the Land when Yehovah initially instructed us to do so — after we received the bad report of the spies — the generation that left Egypt had all died out, except for Caleb and Joshua. The first generation had forfeited their direct access to the inheritance because they transgressed Abba’s Torah. The promise remained, so the Land was not taken from them. Instead, the land passed down to our second generation. This is illustrative of the reality that the sins of the fathers can and often affect the next generation(s).

 

We separated the Levites from the whole of our nation during the count. They would not inherit land because their portion was confined to Yehovah. Yehovah took care of all their needs. (26:57-62)

 

It was imperative to the faithfulness of Yehovah that we inherit and remain in the Land as His promises are irrevocable. When we are not in the Land, the nations have opportunities to “despise and belittle” Yehovah because it appears as though Yehovah is incapable of keeping His promises to His set apart people (Hegg, Torah Studies Numbers, p. 180; cf. Eze 36:19-20).

 

Yehovah demands that His people sanctify Him on the earth, and thus, He works behind the scenes to ensure that the seeds of the patriarchs receive and keep the Land inheritance as promised.

 

The Daughters of Zelophechad (Heb meaning “refuge from danger”) petition Moshe for inheritance. (27:1-11) They rationalize that they too are of the firstborn of Yehovah and are thus entitled to the Land inheritance. Yehovah agrees, saying, “The daughters of Zelophechad speak properly.” Here Yehovah established a just next-of-kin order (families inherit the land) that considers situations where a father died having no sons but only daughters to pass his inheritance to. This system has carried over into many modern Western nations.

 

Yehovah appoints Joshua to lead us after Moshe’s death. (27:12-23) He is installed as leader in a ceremony where Moshe lays his hands upon Joshua. This laying on of hands ceremony, often referred to in modern parlance as an ordination, conveys the message to all in attendance and in future generations that Moshe has transferred his authority to Joshua. This authority, referred to in some texts as majesty, was the same authority that Yehovah conferred upon Moshe at the burning bush back in Exodus 3. It should be kept in mind, however, that despite Moshe’s authority had been conferred upon Joshua, Joshua would always remain under Moshe’s authority. Hegg points out that “a disciple was never ultimately to disagree with his mentor from whom he received ordination, though of course he could expand upon and even enhance his master’s message” (Hegg, Studies in Torah Numbers, p. 181). Thus, Joshua would always be a disciple of Moshe. This is a carryover to us today. Yeshua has conferred upon us a measure of His authority, but we remain steadfastly under His authority. Yahoshua is the original revelation of Yehovah to us (Hegg, ibid., p0. 182). This concept dovetails nicely into this week’s Haftarah reading.

 

Haftarah

 

Jos 17:1-6: The daughters of Zelophehad receive their allotment of the Land under the leadership of Joshua.

 

The Apostolic Reading

 

Joh 10:7-18: Yeshua is the Good Shepherd. No one comes to the Father except through Him.

 

Have a blessed day of rest in Yeshua Messiah.

 

Learning to Fear God and Receive His Peace — Israel’s Inextricable Link to Our Salvation Part 4

After Paul’s conversion to the Way Faith, the Nazarene assemblies that were strewn throughout the Judean region, including the Galilee and Samaria, enjoyed a season of relative peace and unity. (Act 9:31) Those coming into the Way Movement, a movement that many scholars believe the orthodox Jewish communities in the region treated as simply another Jewish sect (like the Pharisees, Sadducees, the Essenes), were being instructed in (1) the fear of Yehovah (i.e. learning to fear Yehovah through witnessing the movement of the Holy Spirit and by walking in Yeshua-centric Torah) and (2) the comfort of the Holy Spirit (aka the Ruach Kodesh). The King James Version describes members of the Nazarene or Way Movement operating within the broader Jewish Community as “walking” in the fear of Yehovah and in the “comfort” of the Holy Spirit. The Faith at that time was experiencing tremendous growth. It was truly a wonderful time to be a part of such a great move of the Holy Spirit, under the leadership of the Apostles. (Eph 2:20) In so many ways, the Kingdom of God (aka the Malchut Elohim) had once again intervened in the affairs of man and had established itself amid a set-apart people who were truly living the life abundant. (Joh 10:10)

 

Andrew Gabriel Roth’s commentary on this verse (i.e. Acts 9:31) points out an interesting contrast in what the Netsarim (aka the Jerusalem Messianics) were experiencing during this quiet but spiritually dynamic period in our Faith’s history: When the redeemed of Messiah fear Abba Yah they receive comfort. (Aramaic English New Testament) As Roth sees it, these extreme opposite emotional states are really one of cause and effect: fear God and receive God’s peace.

 

This historic situation established a Netsari/Messianic character trait that every subsequent generation of Yeshua disciples must adopt if they are going to be successful in their quest for the Kingdom of God/the Malchut Elohim. That essential character trait is having a true fear of Yehovah Elohim.

 

God Fearers

 

Those that truly “fear YHVH” such that they are obedient only to His voice and His ways — such that these take to heart the fundamental maxim that the whole duty of man is to fear Yah and keep His commandments (Ecc 12:13) — possess the Father’s Set-Apart Spirit (aka the Ruach Kodesh/Holy Spirit). The Spirit that operates in them creates in them an “I want to obey heart” (to borrow a phrase frequently used by Torah Teacher Gary Steven Simons of Triumph in Truth Ministries). And this is what the first-century Jerusalem brethren described in Acts 9 were doing: They were fearing Yehovah and living a Yeshua-centric Torah lifestyle. Because of this unique, Kingdom-driven way of life, these believers received God’s peace (aka the Shalom of Yehovah).

 

The Shalom of Yehovah

 

We frequently use the Hebrew term shalom when greeting and bidding goodbyes to one another. When our assembly leaders recite and confer Yehovah’s blessing upon God’s people with the Aaronic Blessing, there is an expectation by Yah’s people that Abba Yah will always have His face turned towards them and bestow His shalom upon them. (Num 6:26) I go into some detail about the Aaronic Blessing in my teaching entitled “The Deep Abiding Mysteries of the Aaronic Blessing.” (I will place the link to that discussion in this teaching’s transcript for your convenience.) But the shalom that flows from an obedient covenant relationship with Yehovah is not just about one having freedom from disturbances, but more so, it’s about one being whole in every aspect of their being.

 

Shaul (aka the Apostle Paul) describes this form of peace as a mystery (i.e. it surpasses human understanding). Yehovah’s shalom guards the Child of Yah’s heart and mind. (Phi 4:7) So, what is Yah’s shalom guarding the Child of Yah’s heart and mind from? It’s guarding their heart and mind against the wiles, slings, and arrows of the enemy (i.e. the enemy’s tactics, deception, and ploys). And don’t you know, beloved, that the enemy’s attacks are not always against our bodies, relationships, and material possessions? The enemy’s attacks are more times than not against our hearts and minds. (Eph 6:10-12, 15) And so, as the apostle wrote to his Philippian readers, it behooves them to receive Abba Yah’s shalom. It was, and remains even today, the only defensive weapon against the enemy’s attacks against their hearts and minds.

 

And if there is anything that we, as a people of the Malchut Elohim, need during these perilous times, both collectively and individually, is the Shalom of Yehovah.

 

Roth describes those first-century members of the Way Movement in Jerusalem as having found “peace and contentment of being.” (AENT; p. 331) And this biblical principle of Yehovah-fearers/God fearers possessing a peace that surpasses all understanding is just as applicable today as it was back then.

 

Sadly beloved, there is a drought of true God-fearers in this world, especially today. I’ll get into some reasons this is so later on in this teaching. But one of the main reasons the world today experiences a drought of true God-fearers is because of biblical illiteracy and the conditioning of believers to not fear the God of Abraham, Isaac, and Jacob.

 

Biblically Defining What it Means to Fear God

 

What does it mean to fear YHVH?

 

The traditional (let’s say Christian) teaching holds that to fear God is to revere or reverence Him; to adore Him; to be loyal and faithful to Him; to trust Him; and to obey the tenets of whatever church one is a member of. Some would call this being religious or being a person of faith.

 

Most teachers reject the idea that to fear God is to possess concern or dread towards God, or to be terrified of Yah. But to a lesser or greater extent, this is what true biblical fear of God looks like.

 

When we talk about fearing Elohim, we’re not talking so much about being terrified or frightened of Yah such that we run away and hide from Him because we fear for our lives. Indeed, Yehovah does not want that type of relationship for His chosen ones.

 

Abba Yah did not intend for us to pull away in terror of Him at the display of His irresistible power on the day that He revealed Himself to us on Mount Sinai and spoke to us His ten-commandments. But as Moshe explained, it was Abba Yah’s intent “that His fear may be in you, so that you do not sin. (Messianic Jewish Family Bible Society, Holy Scriptures: Tree of Life Version (Grand Rapids, MI: Baker Books, 2015), Ex 20:20.) Yah wanted there to be implanted into our psyche such a mind of, what I will call here, fearful respect of Him that we would not transgress His Torah.

 

What Abba wants from His chosen ones is obedience, trust, love, and a substantive intimate relationship such that they are quite aware of Who He is and the great things that He can and will do for us if we remain true to Him, and what will happen to us when we cross and transgress Him and His ways.

 

Yes, Abba Yah wants His chosen ones to revere, be loyal, impressed by, faithful towards Him, and the like. But He wants us to truly fear Him because there is great benefit to be had by us when we have trepidation, apprehension, an uneasiness, and disquietude toward Him.

 

The Psalmist wrote that “The fear of the LORD is the beginning of wisdom: A good understanding have all they that do His commandments: His praise endureth forever” (111:10; KJV; cf. Pro 1:7; 9:10).

 

We desperately need a measure of Godly wisdom in order to make it into the Kingdom. Our Master Yeshua came to impart His Father’s wisdom to us in a way that only He, as the Son of Yehovah, could deliver. That’s why it is imperative that we develop an intense hunger and thirst for Him and His Father’s righteousness such that we grow in Godly wisdom.

 

I believe when we turn a blind eye to what it truly means to fear Elohim, such as having trepidation, apprehension, an uneasiness, or disquietude toward Him, and we substitute the biblical meaning of “the fear of God” with milk-toast terms such as awe, reverence, loyalty, and the like, we leave open the door to making God into whatever image or likeness that we want Him to be.

 

Consider the practices of some of our Denominationalist brethren who place the entirety of their eternal security upon their warped understanding of “grace.” Their perverted grace doctrine has conditioned many of them to not fear Yehovah, as scripture teaches. To these, grace covers every fault they had in the past, that they have in the present, and that they will have in the future. Therefore, they erroneously rationalize that there’s no need to truly fear the Holy Creator of the Universe. And because there’s no need to truly fear the Holy Creator of the Universe, there is no need to obey His instructions in righteousness nor walk in our Master Yeshua’s footsteps. All one need do is to possess a cognitive understanding (i.e. believe) that Jesus died for his/her sins and ask Him to take up residence in their heart. To these, Yah has no expectation whatsoever of them. They’ve arrived and nothing Yehovah or Yeshua may say contrary to their erroneous beliefs will change the fact that they are guaranteed eternal life and a place in the Kingdom.

 

 Again, for the nominal Christian, there is no need to fear Yehovah. Sadly, this rejection of Biblically fearing Yehovah, I believe, has led to the gulf that exists between our Faith Community and Denominational Christianity. When we came into this beloved faith of ours and the scales of spiritual blindness fell from our eyes and the deafness of truly hearing Yah’s voice in our lives was unstopped in our ears, we gained an immediate fear of Yehovah. If you were like me, upon learning that we’d inherited lies, we feared the consequences of what our years of ignorant disobedience and rebelliousness would bring us if we didn’t straighten up and fly right. Our hearts were broken at the thought that we’d let our beloved Creator down because of our previous life of disobedience and rebelliousness. And it was that fear of Elohim that was finally ignited within us that led to us truly taking up our execution stake and following Yahoshua HaMashiyach for the rest of our lives (Mat 16:24; Mar 8:34; 10:21; Luk 9:23). We received, through Yah’s indwelling, Set-Apart Spirit, an “I want to obey” heart, mind, and soul. And we became fearfully sin-conscious, constantly searching for — asking Yehovah to reveal to us — those sinful elements in our lives that “doth so easily beset us” (Heb 12:1). Our greatest fear is that we will disappoint Yehovah and damage our loving, covenant relationship with Him because of some unreconciled sin. We always want to make things right with our God. So yes, we develop an perpetual, genuine fear of Yehovah.

 

True Biblical fear of Elohim affords those that would be His to come into His presence unimpeded (i.e. unimpeded by unreconciled sin) and commune with Him. The one who truly fears Yehovah knows that Abba Yah can see right through them as He is a discerner of the heart, the thoughts and intents of the human soul (Heb 4:12). Thus, he/she is careful when they come into Yah’s presence that they not be found by Him to be in an unclean state (i.e. an impure heart, mind, and body). We cringe at the thought that we may have crossed Him, disappointed Him, or worse, offended Him and transgressed His Torah. We take nothing for granted when it comes to our covenant relationship with the Creator of the Universe. So we go the extra-mile by seeking His forgiveness for unreconciled sin and petitioning that we once again be permitted to enter His divine presence. We petition Him to reveal to us those things in our being that displease Him and we ask His help to overcome those obstacles to our relationship with Him.

 

 

Yah’s greatness causes those that come into His presence to not just respect and revere Him, but to tremble at His presence (Exo 14:30-31; Deu 7:21; Psa 99:3).

 

We fear certain things that if not handled properly by us, may result in our harm: Fire, electricity, water/flood, structural integrity of our homes, the integrity of our relationships, the government, nature, and so forth. The fear of such things typically don’t cause us to avoid them outright because we know there is great benefit to be had if we are obedient to their proper use; that is, if we possess a healthy fear of them.

 

If we were children who were raised by moral and loving parents, we learned to fear them. Yes, we may have revered them, but we also feared them. We feared the consequences of what might happen to us if we crossed them or transgressed their house rules.

 

Those of us who are married and we love our spouses are careful to not cause upset to our relationship (e.g. do something that our spouse won’t approve of or will be injured by such as our cheating on them and so forth). We fear the consequences of what may happen if we wrong our spouses and transgress Yah’s Torah.

 

These same principles apply to our relationship with Yehovah. It’s one thing to reverence, respect, and adore Yehovah which we are compelled to do anyway. But we enter an entirely different level of relationship with Yah when we truly fear Him as He demands of us to do.

 

We are called to be “God-fearers,” not in the classic, orthodox Jewish sense that the title once served as a bone to Gentiles who simply wanted to serve and worship the God of Abraham, Isaac, and Jacob but were led to take a pass on becoming a religious Jew. But a God-fearer from God’s perspective. Where we wake-up every morning and with firm resolve “work out our own salvation with fear and trembling” (Phi 2:12; 2 Cor 2:3). Where we serve Yehovah with fear and rejoice with trembling because we know Who He truly is: that He is sovereign and all powerful (Psa 2:11). We start to learn that we are not to fear people that can only kill our physical bodies, but we fear the Creator of the Universe that can completely destroy all traces of our being in the Lake of Fire (Mat 10:28; Heb 13:6). We tremble and fear Yehovah because we know the mighty and awesome work He has done in our lives and in the lives of His set apart people throughout the ages. As disciples of Yeshua Messiah, we recognize that our whole duty is to fear Yehovah and keep His commandments, and His commandments are our Master’s commandments (Deu 8:6; Ecc 12:13; Joh 14:15). We know that when we fear our Elohim, He will deliver us from our enemies (2 Kin 17:39). In fact, our fear of Yehovah becomes our confidence (Job 4:6).

 

We humans transgress our Creator’s ways and instructions when we lose (although most of us never had it in the first place) any and all fear of Yehovah. And how do we lose fear of Yehovah? We lose our fear of Yehovah when we stop believing Him and we instead start believing people over Yah. Genuine faith and belief in Yehovah and in His Son Yeshua induce genuine fear of Yehovah. When we believe Yehovah is Who He says He is and that He will do what He says He will do, then we are compelled to fear Him. It’s just that simple.

 

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Cornelius — The God-Fearer

 

Luke records Cornelius being the first “named” Gentile converted to the Netsarim (aka Nazarene) Faith. He is described as being a Caesarean native and a captain of a Roman army regiment. Spiritually, he was righteous, and he feared God, along with his entire household (Act 10:2). Cornelius “beseeched” or earnestly prayed to Yehovah throughout each day of his life. (Some have suggested that he was actually reciting Jewish liturgies as part of his daily routine.) Furthermore, Cornelius rendered many alms before the people (that is, he was a cheerful giver (2 Cor 9:7) to the local synagogue he attended and to the poor of his community). Indeed, given this character sketch, it is likely that Cornelius not only feared Yehovah in his person, but was a qualified “God-fearer” according to orthodox Jewish custom.

 

Many of us focus on the religious classification that the title “God-fearer” places on this man and his household, which I will not attempt to marginalize here. I do think that him being a God-fearer in the eyes of orthodox Judaism, that is a Gentile who takes up Judaism as a way of life but who chooses not to convert to Judaism (aka become proselytized which leads to physical circumcision and total conformity to the Jewish religion) for whatever reason, is a relevant factor in the storyline. But let us not be fooled into understanding the realities of the title God-fearer that Rabbinic Jews conferred upon certain classes of Gentiles. It was a porous barrier that permitted certain well-to-do Gentiles to take part in restricted worship of the God of Abraham, Isaac, and Jacob while maintaining “the middle wall of partition” between Jew and Gentile. The Apostle Paul (aka Shaul) recognized that Yehovah never intended for Gentiles to be excluded from worshiping and walking out a life of Torah. Yehovah used the Person and ministry of Yeshua, Israel’s Messiah, to break down the middle wall of partition that separated the Jew from the Gentile believer, bringing them together as one man. (Eph 2:14)

 

 

Denominationalists have feloniously failed to understand the meaning of the vision that led Peter (aka Kefa) to Cornelius’ home and to Cornelius and his family coming into a covenant relationship with Yehovah through Yeshua Messiah. The true meaning of the vision of the sheet knitted at its four corners holding several unclean animals descending to the apostle with a voice instructing Kefa to “rise, kill, and eat” has been feloniously misinterpreted by denominationalists for centuries, despite Kefa himself declaring the vision’s true meaning to any who has eyes to see and ears to hear. The denominationalists, as most of you know, have used Kefa’s vision of the sheet holding unclean animals to promote their anti-Torah agenda, this time focusing on Yehovah’s dietary Torah. (Lev 11:1-47; Deu 14:3-21) The truth of the matter is that Kefa’s vision was not about the free consumption of meat by God’s people, be those creatures clean or unclean. The Holy Spirit revealed to Kefa the true meaning of the vision:

 

(25) And it came to be that when Kefa entered, Cornelius met him and fell down at his feet and bowed before him. (26) But Kefa raised him up, saying, “Stand up, I myself am also a man.” (27) And talking with him, he went in and found many who had come together. (28) And he said to them, “You know that a Yehudi (aka a Jewish) man is not allowed to associate with, or go to one of another race. But Elohim has shown me that I should not call any man common or unclean. (29) That is why I came without hesitation when I was sent for…(34) Truly I see that Elohim shows no partiality, (35) but in every nation, he who FEARS HIM AND WORKS RIGHTEOUSNESS IS ACCEPTED BY HIM.” (Act 10; The Scriptures ISR).

 

And of course, as the story goes, Kefa delivers unto Cornelius and his household the unadulterated Gospel message. Amid Kefa’s sermon, “the Set-apart Spirit fell upon all those hearing the world. And those of the circumcision who believed were astonished, as many as came with Kefa, because the gift of the Set-apart Spirit had been poured out on the nations also for they were hearing them speaking with tongues and extolling Elohim” (Act 10:45-46; The Scriptures ISR).

 

This historic event was followed up by Cornelius and his household being water-immersed by Kefa and his evangelistic team. (Act 10:48)

 

Let us not fall for Denominationalists’ false narrative that Cornelius and all non-Jews that followed him into the Nazarene Faith began living a lawless/Torahless life upon their conversion. Let us not overlook the reality that before Cornelius and his household officially transitioned to the Nazarene Faith, they feared God, which means they walked in Yehovah’s ways to the best of their knowledge and ability. They kept Torah to the best of their knowledge and ability. And although the Gospel record of Luke is silent on Cornelius’ life after his conversion, history bears out non-Jewish converts to the Way worshiped the God of Abraham, Isaac, and Jacob and walked in His ways right alongside their Messianic Jewish brethren in their local synagogue and in fellow-believers’ homes. (Act 2:42, 46)

 

This is a primer for our upcoming discussion on the Jerusalem Council’s Edict and its bearing on our salvation and inextricable link to Israel.

 

It is my hope, trust, and prayer, beloved, that we all learn to fear Yehovah in such a way that we walk blameless before our Elohim and receive His shalom over our lives.

Thoughts and Reflections on Torah Reading 80

Shalom! We pray that you had a restful and meaningful Sabbath this past week. This past Sabbath’s Torah Portion was the 81st parshah of the 3-year Torah Reading Cycle. (If you are so led to participate in reading and studying the weekly Torah Readings, we have put the...

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The Call For God’s People to be Jealous with His Jealousy — Thoughts and Reflections on Torah Reading 118

 

And greetings elect of the Most High. Welcome back to the Messianic Torah Observer. I’m Rod Thomas, coming to you on Preparation Day, the 21st day of the 11th month of Yah’s biblical calendar year. That translates into 2/2/2024 on the pagan Roman Calendar.

 

Thank you for taking the time out of your busy schedules to fellowship with me as we prepare to enter Yah’s Sabbath. And as always, beloved, it is my hope, trust, and prayer that this installment of TMTO finds you, your families, and your fellowships well and blessed.

 

This is “The Call For God’s People to be Jealous with His Jealousy.” This will be my thoughts and reflections on the 118th Reading in our 3-year Torah Reading cycle.”

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As has been my custom for the past year or so, I posted my thoughts and reflections on Torah Reading 117 in written format on themessianictorahobserver.org

 

As it turns out, this week’s Reading is a direct carryover from last week’s Reading. That reading included the story of Phinehas, son of Eleazar the High Priest at that time, executing a couple he witnessed engaged in the heinous and abominable act of Ba’al of Peor worship. (We’ll get a little into what Ba’al of Peor worship involved in just a moment.)

 

Yehovah, our Elohim, reacted favorably to Phinehas’ righteous act, describing Phinehas as being “jealous with His jealousy.” (We will talk about what that means.)

 

As a reward, Yehovah conferred upon Phinehas and his seed His “Covenant of Peace,” which we will also discuss a little later in this post.

 

 

Before we can discuss Yehovah’s reaction to and actions toward Phinehas, I want to return to last week’s Reading (i.e. 117) and look at Phinehas’ actions from a couple of perspectives. This will help establish some context for our discussion this week as well as possibly answer some questions that may crop in your mind as it relates to the story’s details.

 

I will read the last four verses of last week’s reading, which should set the table for our discussion today.

 

 

6 And behold, one of the people of Israel came and brought a Midianite woman to his family (i.e. Zimri, the Ba’al of Peor worshiping Israelite), in the sight of Moses and in the sight of the whole congregation of the people of Israel, while they were weeping in the entrance of the tent of meeting. 7 When Phinehas the son of Eleazar, son of Aaron the priest, saw it, he rose and left the congregation and took a spear in his hand 8 and went after the man of Israel into the chamber and pierced both of them, the man of Israel and the woman through her belly (their names being later given in our text today as Zimri and Kosbi). Thus, the plague on the people of Israel was stopped. 9 Nevertheless, those who died by the plague were twenty-four thousand. (The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Nu 25:6–9.)

 

What is the background to this tragic event?

 

As mentioned in Reading 117, while we were encamped in Shittim, along the border of Moab, we had devolved as a people into unimaginable apostacy. Specifically, we had given ourselves over to Ba’al of Peor worship.

 

This form of Ba’al worship was especially heinous and offensive. Without getting too graphic, it incorporated open sex acts as a feature of worship. Recall in 25:1 that besides our rendering sacrifices and bowing down to Ba’al, we began to “whore with the daughters of Moab.” (ESV)

 

So, our apostacy wasn’t only about us committing fornication and adultery with the woman of Moab; it was more about us engaging in adultery and fornication as part of our worship of Ba’al of Peor. Moshe described us as having “yoked” ourselves to Ba’al of Peor.

 

Now, the Septuagint offers a slightly different optic and logistic to this story that differs slightly from the way the ESV and other Masoretic-based texts render this story. These two differences add a little more texture to the story that I believe we need to consider before going further into our study.

 

6 And behold, a man of the sons of Israel (i.e. a native-born Israeli) went and brought his brother (aka “adelphos” or a son of the same mother) to a Midianite woman in front of Moses and before the entire congregation of the sons of Israel, and they were weeping at the entrance of the tent of testimony. 7 And seeing this, Phinehas son of Eleazar, son of Aaron, the priest, rose up out of the midst of the congregation and took a barbed lance in his hand. 8 He went in after the Israelite man into the furnace (i.e. “kaminos” or kiln for smelting, baking, burning earthenware and bricks) and pierced both of them, both the Israelite man and the woman, through her womb. Then the plague was ceased from the sons of Israel. 9 Now those who died in the plague were twenty-four thousand. (Rick Brannan, Ken M. Penner et al., The Lexham English Septuagint, Second Edition. (Bellingham, WA: Lexham Press, 2020), Nu 25:6–9.)

 

So, the Septuagint records that an (unnamed) Israeli man brought his brother to a Midianite woman in clear view of Moshe and the entire congregation of Yisrael. Remember, as this incident is playing out, because of our apostacy, Yah’s wrath manifested throughout our encampment as a deadly plague (25:8). As a result, Moshe and the congregation of Yisra’el (presumably those who had not yoked themselves to Ba’al of Peor worship) had assembled at the entrance of the Tent of Testimony to weep and petition Yehovah for mercy. (25:6) The text described Yah as being “incensed with wrath” against us.

 

The JPS rendering, a Masoretic-based text, describes the situation where “one of the Israelites came and brought a Midianite woman over to his companions, in the sight of Moses and of the whole Israelite community who were weeping at the entrance of the Tent of Meeting.” (Michael Carasik, ed., Numbers: NJPS English Translation, trans. Michael Carasik, First edition., The Commentators’ Bible (Philadelphia, PA: The Jewish Publication Society, 2011), Nu 25:6.)

 

This nuance to the storyline suggests that there was at least one member of our congregation (possibly more, we don’t know) that was actively promoting Ba’al of Peor sex-worship to us. This individual ends up pairing Zimri with this Midianite prostitute whose name we later learn is Kosbi. In other words, this unnamed man was acting in the capacity of a “pimp” and he was engaging in such heinous and disgusting activity amid a raging, deadly plague and in plain view of Moshe and the righteous remnant of Yisra’el. This shows that there are no limits to the wicked intent of the human heart, such that, even amid Yah’s wrath, man will pursue evil. (Can you imagine what the Great Tribulation is going to be like?) Yehovah describes the human heart as being “desperately wicked.” (Jer 17:9)

 

The second nuance I need to point out to you is that the Septuagint rendering records that outraged and impassioned Phinehas (Son of Eleazar the High Priest at this time) followed the couple “into the furnace” and ran them both through with a “barbed lance” (i.e. a spear or javelin).

 

Interestingly, the JPS records Phinehas followed the couple “into the chamber and stabbed both of them, the Israelite and the woman, through the belly.” (Michael Carasik, ed., Numbers: NJPS English Translation, trans. Michael Carasik, First edition., The Commentators’ Bible (Philadelphia, PA: The Jewish Publication Society, 2011), Nu 25:8.)

 

I don’t know about you, but the various teachings I’ve listened to in this story have always led me to believe that Phinehas executed this couple inside Zimri’s personal tent or dwelling. However, these two texts make me question this thinking. We know the assembled congregation at the entrance to the Tent of Meeting saw this couple go into a “chamber” (JPS which J. H. Hertz in his Torah-Haftarah defines as “the inner division of the large vaulted tents that were used as the apartment of the women,” pg. 679) and or a place that housed a “furnace” (LXX); possibly a tent that members of our congregation erected for the expressed purpose of Ba’al of Peor worship that may have also housed an altar of some sort by which worshipers would render sacrifices unto Ba’al of Peor in conjunction with their abominable sex acts. Regardless, this is the place that Phinehas does them both in and it doesn’t appear to be Zimri’s personal dwelling.

 

In his “Studies in the Torah — Numbers,” Tim Hegg puts forth the theory Zimri (or a fellow Israeli) accompanies Cozbi (the Midianite sex-cult prostitute) into the Tent of Meeting to engage in their abominable act of Ba’al of Peor worship. (p. 176) Mr. Hegg supports this theory by citing that this event took place “in the sight of Moses and all Israel, who were weeping at the doorway of the Tent of Meeting” … and “that Phinehas went into the tent when he struck them through.” He further writes they (i.e. the couple) were engaging in this fertility ritual within the Holy Place and the sin of Ba’al Peor had entered into the very Sanctuary of HaShem.” (pg. 176)

 

Hegg further supports his theory by mentioning a little background information on Torah’s stance on capital punishment. He supports his theory by citing that our congregation cannot administer capital punishment without first having the alleged criminal face a court of judges who would render a capital punishment verdict based upon the testimony of two or three witnesses. Once the court renders a guilty verdict, it falls to the witnesses to cast the first stones in that individual’s public execution. (Deu 17:6-11)

We see, however, in the case of Zimri and Kosbi, that Phinehas did not adhere to this judicial process. Instead, Phinehas summarily executes the couple without deference to the Law.

 

So, we must answer the question of why Yah openly favored Phinehas for carrying out this summary execution outside of these Torah provisions. Did Yah make an exception for Phinehas because he acted with Yah’s jealousy or zeal or passion? And in my mind’s eye, this is where the theory that the couple engaged in their abominable act within the confines of the Sanctuary makes some sense.

 

For all intents and purposes, the Tabernacle was sort of its own country within the congregation of Israel. Consequently, there is a separate set of rules governing Tabernacle operations. The Levites alone were responsible for overseeing all aspects of Tabernacle operations, including enforcing the maintenance of its utter sanctity.

 

53 But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony. (The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Nu 1:53.)

 

This being the case, and if the offense did in fact take place within the confines of the Tabernacle proper, then Phinehas fulfilled his duty as a Levitical Priest. He would have upheld the sanctity of the Tabernacle as Yah tasked the Levites with doing.

 

I, however, have a hard time believing that the couple engaged in their abominable act within the Tabernacle proper. Given all that we’ve discussed up to this point, I will concede that the traditional story of the couple engaging in Ba’al of Peor sex worship took place in Zimri’s tent is not accurate. It seems to me that the couple did what they did, and Phinehas did what he did, in a tent that members of our congregation set-up for Ba’al of Peor worship that was proximal (aka close) to the Sanctuary; maybe within the confines of the Sanctuary courtyard even. I can’t image that Moshe and the attending Levites would have permitted anyone other than a qualified Aaronic Priest to enter the Tent of Meeting in the first place. But if we had erected a tent for Ba’al worship somewhere near the Sanctuary grounds, Phinehas would have been legally justified in dispatching the couple the way he did.

 

But that’s just my thoughts and reflections on this matter. What do you think? How do you read and understand these passages? What spiritual applications can you draw from this part of our story that will enhance your walk in Messiah?

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Now that we have this background established before us, we can delve into this week’s Reading, which is contained in Numbers 25:10-26:51.

 

For our time together here today, we will only discuss Numbers 25:10-15, which reads:

 

 

10And יהוה spoke to Mosheh, saying,

11“Pineḥas, son of El‛azar, son of Aharon the priest, has turned back My wrath from the children of Yisra’ěl, because he was ardent with My ardour in their midst (i.e. Phinehas was jealous/passionate/zealous with My jealousy/passion/zeal), so that I did not consume the children of Yisra’ěl in My ardour. 12“Therefore say, ‘See, I am giving him My covenant of peace, 13and it shall be to him and to his seed after him a covenant of an everlasting priesthood, because he was ardent for his Elohim, and made atonement for the children of Yisra’ěl.’ ” 14And the name of the man of Yisra’ěl who was struck, who was struck with the Miḏyanite woman, was Zimri, son of Salu, a leader of a father’s house among the Shim‛onites. 15And the name of the Miḏyanite woman who was struck was Kozbi the daughter of Tsur. He was head of the people of a father’s house in Miḏyan. (The Scriptures, 3rd edition. (Northriding: Institute for Scripture Research, 2009), Nu 25:10–15.)

 

 

Yah tells Moshe that Phinehas’ righteous actions turned His righteous anger/wrath away from us. Yah described Phinehas’ actions as that of being “jealous with His jealousy.” Phinehas’ jealousy prevented our destruction.

 

Who was Phinehas? He was the son of the current High Priest, Eleazar. (1 Chr 6:4-15) So, he was an Aaronic Priest serving under His high priestly father, Eleazar.

 

 

 

Let’s talk about what Yehovah meant by describing Phinehas as being “jealous with His jealousy.”

Phinehas remained in solidarity with Yehovah amid great apostasy. R. Dennis Cole describes this as “the likemindedness of Phinehas with that of Yahweh.” (R. Dennis Cole, Numbers, vol. 3B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2000), 443.)

The Hebrew term for “jealous/jealousy” as used in our text is “qana’”. “Qana” means to express “qin’ah” (i.e. zeal or passion) against something or against the offensive actions of another. Here in our reading, “Phinehas expressed God’s own zeal; he acted on his behalf.” (Baruch A. Levine, Numbers 21–36: A New Translation with Introduction and Commentary, vol. 4A, Anchor Yale Bible (New Haven; London: Yale University Press, 2008), 289.) It can also be described as “to become deeply impassioned” or “to become furiously jealous.” (R. Dennis Cole, Numbers, vol. 3B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2000), 443.) The word, from this idiomatic sense, would carry the same emotion as that of a husband who believes or knows that his wife has been cheating on him (i.e. Num 5:11-31). Such a one is sorely jealous towards his wife. Thus, in like manner, Yehovah demands faithfulness from His bride (e.g. Exo 20:4-5). Any such transgression by Yah’s set apart people to the contrary (i.e. whoring after false gods as in the case of Ba’al of Peor) is subject to Yehovah’s holy and righteous wrath, which we’ve seen manifested in the form of plagues and summary executions of members of our community throughout our story line in recent weeks.

 

Qanna/jealous/passion/zeal for the things of Yehovah as expressed in our reading is not unique to our reading passage. Eliyahu (aka Elijah) declares to Yehovah when asked why he was hiding out in a cave: “I have been very zealous (aka “qana’”) for Yahweh the God of hosts (note, the LXX records Eliyahu as answering Yah: “Being zealous (aka qana’), I am zealous (aka qin’ah’) for Yehovah because…”), for the ⌊Israelites⌋ have forsaken your covenant. They have demolished your altars, and they have killed your prophets with the sword. I alone am left over, and they seek to take my life. (W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), 1 Ki 19:10.)

 

Then over in Zechariah, Yehovah declares His zealousness (aka jealousy/qana’) over Yerushalayim and Zion: “Thus says Yahweh of hosts: ‘⌊I am exceedingly jealous (aka “qana’” for Zion⌋; I am jealous (aka “qin’ah”) for it with great wrath.’ (W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Zec 8:2.) Here, Yah declares out of His zeal/jealousy/passion – His “qana’” for Jerusalem and Zion, that He will destroy (aka “killah“) those who have destroyed her.

 

Because of Phinehas’ zealous act, Yah established with him and his seed a new covenant. This new covenant Yah referred to as His Covenant of Peace (i.e. “beriti shalom”). The covenant of peace was to be an everlasting priesthood built upon Phinehas’ zealousness for His Elohim and the atonement he made on our behalf that day. Yah reckoned Phinehas as righteous because of this one righteous act (Psa 106:28-31) – his “qana’”.

 

Mattathias of the Maccabees fame, upon his deathbed, called his sons to the same level of zealousness for Torah and the Covenant that Phinehas possessed:

 

50 Now therefore, my sons, be ye zealous for the law, and give your lives for the covenant of your fathers. (The Apocrypha: King James Version (Bellingham, WA: Logos Research Systems, Inc., 1995), 1 Mac 2:50.) 54 Phinehas our father in being zealous and fervent obtained the covenant of an everlasting priesthood. (The Apocrypha: King James Version (Bellingham, WA: Logos Research Systems, Inc., 1995), 1 Mac 2:54.)

 

It was this zealousness that propelled the Maccabees to defeating the great Macedonian military.

 

“The Rule of the Blessings” liturgical scroll from Qumran calls for a renewal of the Covenant of Peace to be placed over the Essene Community (1QSb 3:26).

 

By virtue of his Aaronic lineage, Phinehas was already assured the priestly privileges. His righteous act and the ensuing eternal covenant of peace confirmed his divinely appointed priestly destiny.

 

Phinehas’ priesthood would later be referred to as the Zadokite Priesthood. (Eze 44:15-16) Phinehas’ priestly dynasty was chosen by Yehovah to serve Him in His House of Prayer forever:

 

15 But the Levitical priests, the descendants of Zadok, who cared for the responsibility of my sanctuary ⌊when the Israelites went astray⌋ from me, they will approach me to serve me, and they will stand ⌊before me⌋ to offer to me fat and blood,” ⌊declares⌋ the Lord Yahweh. 16 “They shall come to my sanctuary, and they shall approach my table to serve me, and they will observe my requirement. (W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Eze 44:15–16.)

 

Beyond this talk of being zealous or passionate for those things that Yehovah is zealous or passionate about, the covenant of peace that emerged from Phinehas’ act is really about an everlasting priesthood (i.e. Berit kehunnat ‘olam”). This everlasting priesthood was to be headed and inspired by the zealous spirit of Phinehas.

 

It should be noted that Yah placed no stipulations upon Phinehas nor his seed in order for this covenant to remain in force. Some would label this as a unilateral or non-conditional covenant, although in reality, Yah did not cut a truly conditional covenant with us. All of Yah’s covenant promises are irrevocable and permanent, despite what we do to infringe upon or transgress the tenets of those covenants.

 

The permanence of this covenant was reiterated by Yehovah when we went into Babylonian Captivity:

 

10 For the mountains may depart, and the hills may sway, but my faithfulness shall not depart from you, and my covenant of peace shall not sway,” says Yahweh, who has compassion on you… (W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Is 54:10.)

 

That same covenant of peace will continue into the Millennial Kingdom:

 

24 And I, Yahweh, I will be for them ⌊as God⌋, and my servant David will be a leader in the midst of them. I, Yahweh, I have spoken. 25 And I will make them a covenant of peace, and I will put an end to wild animals from the land, and they will dwell in the desert ⌊safely⌋, and they will sleep in the forest. (W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Eze 34:24–25.)

 

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The direct descendants of Phinehas who are privileged of Yehovah to render priestly services unto Him in the Millennial Kingdom were the sons of Zadok. Zadok means “righteous”. Zadok is derived from the Hebrew noun “the Lord is righteous.”

 

Who was Zadok? He was a Levitical Priest who was loyal to King David. (2 Sam 8:17; 1 Chr 6:3-8) Zadok continued to serve as a Cohen (aka priest) into Solomon’s reign. During David’s reign as king, Ithamar’s descendants served as High Priests. The scriptures show Zadok anointed Solomon and took on the role of High Priest (1 Kin 1:39-45). However, Ithamar’s corrupted descendants, coupled with Zadok’s abiding loyalty to kings David and Solomon, led to the high priesthood being passed on to Zadok’s descendants. This change in the high priesthood was not a knee-jerk reaction to the corruption that had crept into the priestly ranks. In response to the corruption of Eli’s priestly line, Yah declared He would raise up for Himself a reliable priest (1 Sam 2:35). Thus, the Zadokite high priestly dynasty emerged. We often refer to these righteous descendants of Zadok as Zadokim or the Zadokites.

 

Despite several texts certifying Zadok descended from Aaron and Eleazar, other texts seem to suggest otherwise. Some scholars allege that Zadok was not of Aaron’s and Eleazar’s lineage and that he descended from an unknown line that certain scribes have gone to great lengths to erase. I personally doubt Zadok descended from any priestly line other than Eleazar’s and Phinehas’. We see in our reading this week that Yehovah promised Phinehas an everlasting priesthood of peace. Zadok and his priestly dynasty matches to a tee the zeal (i.e. “qana’”) for the priestly office as originated by Phinehas. Furthermore, Yehovah, through His Prophet Ezekiel certified Zadok descended from Aaron and Eleazar. (Eze 4:46)

 

The steadfast loyalty of Zadok’s sons to the exacting ways of Yehovah and their priestly responsibilities caught Yehovah’s attention. Through His prophet Ezekiel, Yah appointed the sons of Zadok to be His select priestly line to serve Him in His Son’s millennial kingdom.

 

And the chamber ⌊with its face to the north⌋ is for the priests who are taking care of the responsibility of the altar. They are the descendants of Zadok, the ones who approach from among the descendants of Levi to Yahweh to serve him. (W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Eze 40:46.)

 

And you must give to the Levitical priests who are from the offspring of Zadok, the ones coming near me,” ⌊declares⌋ the Lord Yahweh, “to serve me, a bull, ⌊a calf⌋ as a sin offering. (W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Eze 43:19.)

 

15 But the Levitical priests, the descendants of Zadok, who cared for the responsibility of my sanctuary ⌊when the Israelites went astray⌋ from me, they will approach me to serve me, and they will stand ⌊before me⌋ to offer to me fat and blood,” ⌊declares⌋ the Lord Yahweh. 16 “They shall come to my sanctuary, and they shall approach my table to serve me, and they will observe my requirement. (W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Eze 44:15–16.)

 

11 To the priests, the ones being consecrated from the descendants of Zadok, who took care of my service and who ⌊did not go astray⌋ ⌊when the Israelites went astray⌋, ⌊just as⌋ the Levites went astray. 12 And it will be for them a special gift from the contribution of the land ⌊as a most holy object⌋ next to the territory of the Levites. (W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Eze 48:11–12.)

 

What we see playing out here is evidence that Yah will surely keep His covenant promise to Phinehas of an eternal covenant of peace.

 

Loyal and zealous Zadok didn’t just serve as a priest during David’s rule. He also served as a fierce warrior in David’s army. Yehovah had taken Saul’s rule over Israel away from him and gave it over to David. (1 Chr 12) We find in 1 Chronicles and Josephus (Ant. VII. ii. 2) record of Zadok serving David as a military commander in battles against Israel’s enemies (i.e. against the Jebusites and Philistines).

 

The priests, Joshua son of Jehozadak and Ezra, that accompanied us in our return to the Land from Babylonian captivity were Zadok descendants (Ezr 7:1-7). Even during the time of our captivity, these sons of Zadok remained true to their priestly calling. As a result, Yah’s hand was upon Ezra (7:6). The zeal of the Zadokite priests remained through the time of the Maccabees, after which political intrigue all but forced them underground and out of service. Some believe, as I, that the priestly descendants of Zadok abandoned the second Temple in Jerusalem and took up residence in Qumran. The Essenes of Qumran, as evident in some of their sacred texts (aka the Dead Sea Scrolls), extolled the legitimacy and virtue of the Zadokite priesthood. Some scholars speculate that the Qumran Essenes included members of the Zadokite priesthood. I find this theory to be plausible, given the zeal we know the Essenes held for Yehovah and His Ways. These believed that the Jerusalem Temple establishment was irreparably corrupt. Thus, these Zadokim uprooted themselves from the politics and corruption of the Jerusalem temple establishment and resettled in Qumran where they safeguarded the oracles of Yehovah (aka the Dead Sea Scrolls). 

 

Interestingly, some have linked the first century Jewish sect of the Sadducees with the Zadokite priestly line. Certain scholars have declared that the title Sadducee is derived from Zadok. (Reference: Mark Allan Powel, Harper Collins Bible Dictionary) Michael Rood in his Gospel Chronology is a firm advocate of this thinking. We know from the Gospel record that the first century priestly line (i.e. the Sadducees) was indeed irreparably corrupt. To think that the Sadducees were of the same timber as the righteous sons of Zadok is suspect to me. I tend to side with the righteous Zadok line, finding her last recorded location in Qumran to be more in line with the zealous character of Phinehas to be the most plausible theory of the two.

 

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Baruch A. Levine, in his commentary on the Book of Numbers, made the bold move of renaming the Covenant of Peace to that of a Covenant of Fellowship:

 

“Behold, I am granting him my covenant, fellowship.” That is to say, my covenant will consist of fellowship. (Baruch A. Levine, Numbers 21–36: A New Translation with Introduction and Commentary, vol. 4A, Anchor Yale Bible (New Haven; London: Yale University Press, 2008), 289.)

 

When I first came across Levine’s statement, I rejected it outright, but then I reflected upon it. It later became clear to me that indeed one of Yehovah’s deepest desires and goals is to establish a relationship and be in loving and peaceful fellowship with His chosen ones. Yet, when we are in a rebellious state of being, as we were during our time of apostacy in Shittim, there can be no such fellowship with Him.

 

When we choose Yehovah and His ways over that of the world and its ways, we have the privilege of partaking of this covenant of peace, aka, this covenant of fellowship. Yehovah is zealous (aka “qana’”) about His standards and about His people remaining true to Him and His ways. He described Himself to us as being a jealous (aka “qana’”) God; a consuming fire (Exo 34:14; Deu 4:24). He commanded and informed us that:

 

9 Thou shalt not bow down thyself unto them, nor serve them (i.e. false gods): for I the LORD thy God am a jealous (aka “qana’”) God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me…(The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Dt 5:9–6:15.)

 

We cannot truly walk in covenant with Yehovah unless we are zealous/passionate/jealous – “qana’” about the things that He is zealous/passionate/jealous about. There must be a singleness of heart and mind between us and our Elohim for there to be true fellowship. The prophet asked a key question of us as Yah prepared to punish us for our iniquities:

 

Can two walk together, except they be agreed? (The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Am 3:3.) And of course, the answer to this critical question is no. We cannot be in fellowship with the Creator of the Universe when we are at odds with Him and His ways. That’s why He brought a devastating plague upon us in response to our disgusting apostacy with Ba’al of Peor. We had broken fellowship with Him because we sought after and worshiped Ba’al. It wasn’t until Phinehas displayed such burning zeal (aka “qana’”) for Yehovah and His ways and stood against our apostacy that Yehovah stayed the plague and restored fellowship or “shalom” between us and Him.

 

Master Yahoshua possessed such passion/zeal/jealousy/”qana’” for Yehovah and His House (aka the Temple) that He cleanse the Temple Mount of the merchants and money changers (Joh 2:14-17). Such “qana’” was prophesied to be an established character trait of the Messiah:

 

8 I have become a stranger to my brothers and a foreigner to my mother’s sons,

9 because the zeal for your house (i.e. your Temple) has consumed me, and the reproaches of those reproaching you have fallen on me. (W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Ps 69:8–9.)

 

If our consuming aim is to make it into the Kingdom, we must imitate our Master Yeshua in every way possible. This includes being “qana’” or zealous for the things of Yehovah. Our “qana’” for the things of Yehovah must consume us, as it did Yahoshua and Phinehas. And if we find ourselves with such burning passion/jealousy/zeal/”qana’” for the things and ways of Yehovah, He will honor us by cutting and maintaining a covenant of peace or fellowship with us.

 

How do we get to the place in our walk with Messiah that we possess such a consuming, burning passion for the things and ways of Yehovah? Well, we must seek — pursue Yehovah’s righteousness and His kingdom. And the easiest way of accomplishing this is to believe Master Yeshua and commit to walking only in His ways. And the only way we can accomplish this is to devour Yah’s Word, pray without ceasing, obey His instructions in righteousness, and listen to His voice, because Yah’s Ways are our Master’s Ways.

 

In so doing, we begin to develop a deep and abiding relationship with Master Yahoshua and His Father. Over time, we will become jealous/”qana’” with Yehovah’s jealousy/”qin’ah” because we are being transformed into the image of Master Yeshua. (Rom 8:29; Col 3:10) Consequently, Yeshua is the splitting image of His Father. (Heb 10:1)

 

Now, more than at any other time in history, Yehovah’s elect must be “qana’” with Yehovah’s “qana’” (Num 25:11). The world has devolved to such a state that that which is good is considered by the world as evil and that which is evil the world now sees as good. (Isa 5:20) Yah declares His fierce anger upon those who embrace such foolishness. It thus falls to us, Yah’s chosen ones, to jealously walk in His righteous ways and teach the world to do so as well. Yah is counting on us to image Him in this fallen, corrupt world. He’s given us all we need to accomplish this: He’s given us His Holy Spirit and His Word. And if we are willing to hold the line, using the resources He’s placed at our disposal, we can’t help but be victorious and forever in peaceful/fellowship covenant with our Creator.

 

The apostle wrote to the Messianic Roman Assembly:

 

35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 37 Nay, in all these things we are more than conquerors through him that loved us. 38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. (The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Ro 8:35–39.)

 

Have a blessed Sabbath and an overcoming week in Yeshua Messiah, beloved of Yehovah.

 

Take care.

 

Thoughts and Reflections on Torah Reading 80

Shalom! We pray that you had a restful and meaningful Sabbath this past week. This past Sabbath’s Torah Portion was the 81st parshah of the 3-year Torah Reading Cycle. (If you are so led to participate in reading and studying the weekly Torah Readings, we have put the...

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