The Ineffable Name Controversy — Breaking Traditions: The Controversy of God’s Name

by | Jan 17, 2025 | Podcasts

by Rod Thomas | The Messianic Torah Observer

The Ineffable Name Controversy: Breaking Traditions and Unveiling Truth

Introduction: In the realm of faith, the Name of Yehovah holds profound significance. However, the tradition of not uttering or writing this sacred name has sparked controversy and debate. This blog post delves into the origins, interpretations, and implications of this practice, shedding light on the true essence of the Ineffable Name.

The Tradition of Writing “G-d”: Many Jewish communities avoid writing the full name of God, opting for “G-d” instead. This practice stems from a passage in Deuteronomy, which commands the Israelites to destroy the names of non-Israelite gods. Rabbinic interpretations extended this to mean that God’s name should not be erased, leading to the tradition of writing “G-d”1.

Rabbinic Interpretations and Misinterpretations: Rabbinic authorities, such as Rashi, interpreted the prohibition against erasing God’s name as a reason to avoid writing it altogether. This led to the practice of storing or burying Jewish literature containing the name “God” once it fell into disrepair2. However, this interpretation has been contested, as the original scriptural intent was to prevent the worship of Yehovah in the manner of pagan gods3.

The True Name of Yehovah: The Father revealed His eternal and holy name to Moses, declaring it to be remembered for all generations (Exodus 3:15). Despite this, Rabbinic authorities replaced the name Yehovah with titles and descriptors like “Adonai” and “Elohim,” effectively nullifying the Torah’s instructions regarding the use of God’s name4.

The Impact of Rabbinic Regulations: By enacting regulations against using God’s name, Rabbinic authorities transgressed Yah’s eternal Torah. This has led to a widespread practice of substituting God’s name with titles, which often have pagan origins5. This practice contradicts the scriptural mandate to declare and magnify Yehovah’s name throughout the earth6.

Conclusion: As Torah-observant disciples, it is our duty to honor and proclaim the true name of Yehovah. By doing so, we fulfill the scriptural command to declare His name to all generations. Let us break free from traditions that obscure the true essence of God’s name and embrace the profound significance of Yehovah.

For those of you who would like to explore this week’s Torah Reading 13, I invite you to read and listen to the discussion entitled “Yehovah: the God Who Sees.” (Yehovah-The God Who Sees-STAR 13)

 

 

The Royal Priesthood: Exploring the Historical, Spiritual, and Eschatological Roles of Melchizedek-Part 1

by | Jan 10, 2025 | Podcasts

by Rod Thomas | The Messianic Torah Observer

The Royal Priesthood: Exploring the Historical, Spiritual, and Eschatological Roles of Melchizedek – Part 1

Greetings, saints of the Most High! Welcome to another installment of the Messianic Torah Observer. I’m Rod Thomas, coming to you on a wintry Preparation Day in the DFW. Thank you for taking the time to fellowship with me. As always, I hope this discussion finds you and your loved ones well and blessed.

Today, we embark on a brand new series about Melchizedek, the mysterious figure mentioned in Genesis 14 and Hebrews 7. This series will delve into the historical, spiritual, and eschatological significance of Melchizedek and the Royal Priestly Order that embodies his persona.

Introduction to Melchizedek

Our journey begins with the encounter between Avram and Melchizedek, King of Salem, as recorded in Genesis 14. Melchizedek appears suddenly in the narrative, meeting Avram in the Valley of Shaveh after Avram’s victory over King Chedorlaomer’s coalition. Melchizedek brings bread and wine, blesses Avram, and praises God Most High for delivering Avram’s enemies into his hands. In response, Avram gives Melchizedek a tenth of everything.

Ancient Near Eastern Context

To fully appreciate this encounter, we must understand the historical and cultural backdrop of the ancient Near East around 2000-1800 BCE. During this period, the region saw the rise of city-states, each ruled by its own king and often engaged in battles for dominance. Melchizedek, however, was unique as he served Yehovah Most High, unlike the other kings who worshipped various idols.

The Battle of the Kings, where Chedorlaomer’s coalition attacked the city-states of the Plain, including Sodom and Gomorrah, is a prime example of the conflicts that shaped the region. This era also saw the development of cuneiform writing, trade routes, and organized priesthoods, all of which played crucial roles in the administration and cultural exchanges of the city-states.

Melchizedek’s Dual Role

Melchizedek’s dual role as both king and priest sets him apart from other leaders of his time. While most city-states had separate offices for kings and priests, Melchizedek combined both roles, much like the Pharaohs of Egypt and the Mayan kings. This unique combination of political and religious authority made Melchizedek a significant figure in the ancient Near East.

Conclusion

The encounter between Avram and Melchizedek holds profound implications for understanding the Royal Melchizedekian Priestly Order, which is directly linked to our Master and Savior, Yahoshua HaMashiyach. As we continue this series, we will explore the deeper spiritual and eschatological aspects of this eternal priesthood and its relevance to our salvation and covenant relationship with the Almighty.

Stay tuned for the next installment, where we will delve further into the historical and spiritual significance of Melchizedek. Until then, may you be blessed, fellow saints in training. Shabbat Shalom and Shavuatov!

 

If you were interested in a teaching/discussion on Torah Reading 12, please listen to and read my post entitled: “We Must Operate at Abraham’s Trusting Faith Level-So How Do We Get There? STAR 12.”

Exploring the Historical and Theological Aspects of Noahide Laws – Part 2

by | Jan 2, 2025 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Exploring the Historical and Theological Aspects of Noahide Laws – Part 2

Greetings, saints of the Most High! Welcome to another installment of the Messianic Torah Observer. Today, we delve into the second part of our discussion on the Noahide Laws, a concept originating from Rabbinic Judaism and the Talmudists around the 4th to 6th centuries CE.

A Brief Recap of Part 1

In our previous discussion, we explored the origins and development of the Noahide Laws. These laws, although linked to Torah, are not biblically mandated but rather a Rabbinic invention. Modern Orthodox Judaism teaches that non-Jews who keep these laws will be granted a place in the world to come, a principle not found in the Torah or the whole of scripture.

The True Purpose of Noahide Laws

The Noahide Laws were developed to guide Jewish society in dealing with non-Jews, both legally and socially. The Tosefta Avodah Zarah, a compilation of Jewish oral law, reveals that these laws were conceived with a bias against Gentiles, viewing them as idolaters who cannot be trusted. The Rabbis aimed to instruct Jewish communities on how to interact with non-Jews, especially in legal matters.

The Controversy and Modern Implications

The Noahide Laws have influenced various Western governments’ judicial systems and social norms, particularly in the United States. However, there is a conflict within Judaism regarding the exact precepts of these laws. Some believe that no Gentiles can have a part in the world to come, even if they keep the Noahide Laws, due to an erroneous interpretation of Torah.

Practical Messianic Insights

For Messianic believers, the Noahide Laws hold no bearing. We answer only to our Rabbi and Master, Yahoshua Messiah, and not to Rabbinic authority. The concept of one law for both Hebrews and Gentiles is emphasized in Torah, and we must be cautious of any teachings that suggest otherwise.

Conclusion

The Noahide Laws were developed to maintain Jewish distinctiveness and to guide interactions with non-Jews. However, they are not biblically mandated and hold no significance for Messianic believers. Our focus should remain on following the teachings of Yahoshua Messiah and the Torah.

 

Trusting in the Divine Plan-The Significance of Avraham’s Covenant with Yehovah — Thoughts and Reflections on Torah Reading 10

by | Dec 27, 2024 | Podcasts

by Rod Thomas | The Messianic Torah Observer

Greetings, saints of the Most High!

Welcome to another installment of the Messianic Torah Observer. I’m Rod Thomas, coming to you on a very dreary Preparation Day in the DFW. Thank you for taking the time out of your busy schedules to fellowship with me. As always, it is my hope, trust, and prayer that this installment finds you, your families, and your fellowships well and blessed.

As I am publishing this discussion, it is the 25th day of the 9th month of Yah’s sacred calendar year, which translates to December 27, 2024. For those who celebrate or observe Hanukkah, may you have a meaningful and blessed time of rededication and reflection, especially with your families.

This week’s Torah Reading is contained in Genesis/Beresheit 12.1-13.18. Our Haftarah Reading is in Joshua/Yahoshua 24.3-18, and our Apostolic in Hebrews/Ivrit 11.12. Since these collectively are such beefy passages, we will not read them verbatim for the sake of time. As always, I encourage you to read, more so, study these passages, especially as part of Sabbath devotions.

Key Concepts of the Torah Reading — Genesis/Beresheit 12.1-13.18

Ur of the Chaldees/Chasdim (11.28)

According to Jubilees, Haran, Lot’s father, died from being burnt to death in Ur. Terach (Avram’s father) took his family to live in Haran, where they dwelt for 14 years. It was there that Avram dedicated himself to Yehovah-worship and obedience to His ways.

Kenaan/Canaan (11.31)

At the behest of Yehovah, Avram moves himself and his immediate family to Canaan, the Promised Land. Yah sends Avram on a tour of Canaan with the promise of gifting him and his descendants the land. Yah instructs Avram to leave his country, family, and father’s house and go to the place Yah would show him.

Phases of the Avrahamic Covenant

  1. Yah will make Avram a great nation.
  2. Yah will bless him.
  3. Yah will make his name great.
  4. He would be a blessing.
  5. Yah will bless those who bless him and curse those who curse him.
  6. In Avram, all families of the earth will be blessed.
  7. Yah would give the land to Avram’s offspring.
  8. Avram’s descendants would number as the dust of the earth.

Avram’s Journey

Avram builds altars unto Yah in Shechem and between Bethel and Ai, calls upon the Name of Yehovah, and faces famine in Canaan, driving him to Egypt. Avram becomes wealthy during his stay in Egypt and returns to Bethel-Ai. Avram and Lot separate over land use, and Avram resettles in Hebron, building an altar unto Yah.

Haftarah of Yahoshua 24.3-18 — Taking Possession of the Land of Promise

In our Haftarah reading, Yahoshua regales the gathered tribes of Yasharal at Shechem with their history up to that time, documenting the partial fulfillment of the Avrahamic Covenant, particularly the aspect of the Covenant that deals with ownership of the Land by Avram’s descendants.

Apostolic of Hebrews/Ivrim 11.1-12 (Avram’s Legendary Faith)

Our Torah Reading rests upon the concept of emunah/faith, which is the basis of this week’s Apostolic Reading. The author’s treatment of Avraham’s emunah/faith is manifested in his obedience to Yah’s instructions to go out into a place that he would later receive as an inheritance. Without his faithful-obedience, Avraham’s story would be inconsequential.

Reflection and Application

Why did Yah call Avraham to remove himself from his familiar surroundings? Sometimes Yah moves us so that He may work with us: to bless us, test us, teach us, and plant us where we may properly fulfill our calling and purpose in Yeshua Messiah. Avram’s trusting-faith/emunah was not perfect, but Yah’s inexplicable love for His human creation persists despite its flaws.

Have we, as Yah’s beloved, realized our purpose in Yeshua through an obedient faith/emunah? Have we fully trusted Yehovah to do what He has instructed us to do? If not, we need to learn to trust Yah and show our trust by our obedience to His instructions.

Conclusion

Trusting-Faith/emunah leads to obedience, and obedience leads to blessings. Yah’s covenant with Avram was not contingent upon his trusting-obedient-faith/emunah. Yah’s grand plan of salvation, redemption, and restoration for humanity is revealed through the Avrahamic Covenant, which is a unilateral covenant dependent solely on Yah.

Thank you for joining me in this discussion. I pray you got something out of it and that your walk in Mashiyach has been enhanced. Until next time, may you be most blessed, fellow saints in training. Chag Hanukkah Semeach … Shabbat Shalom … Shavu’tov … Blessings. Take care.

Links to Previous Teaching Relevant to Today’s Discussion

Noahide Laws-A Historical and Theological Exploration Part 1

by | Dec 21, 2024 | Podcasts

by Rod Thomas | The Messianic Torah Observer

Greetings, saints of the Most High! Welcome to another installment of the Messianic Torah Observer. Today, we delve into the fascinating topic of the Noahide Laws, exploring their origins, development, and implications for both Jews and Gentiles.

Introduction to Noahide Laws

The concept of Noahide Laws originates from Rabbinic Judaism and its literature, particularly the Talmud. These laws were developed by the Talmudists between the 4th and 6th centuries CE, although hints of these precepts existed even earlier.

The Misinformation

Modern Orthodox Judaism teaches that non-Jews who keep the seven Noahide Laws will be granted a place in the world to come. However, this principle is not found in scripture but was developed during the Mishnaic and Talmudic eras. The Mishnah and the Talmud, which house Jewish oral law and commentary, played a significant role in shaping these laws.

The Jerusalem Council’s Edict

The Jerusalem Council’s edict to Gentile believers was not based on the Noahide Laws but on established Jewish halachah for resident aliens living among Jews. Resident aliens were Gentiles who lived and worked among Jews and adhered to community standards without converting to Judaism.

God Fearers

The term “God Fearers” refers to Gentiles who feared Yehovah and walked according to Torah, not necessarily those who kept the Noahide Laws. The earliest reference to the Noahide Laws is found in Tosefta Avoda Zara 8.4, part of the Mishnah, which outlines seven requirements for the children of Noah.

Expansion and Rabbinic Debates

Over time, the Noahide Laws expanded to include additional prohibitions, reflecting the complexities of life and the need for more comprehensive guidelines. Rabbinic debates on the Noahide Laws continued for centuries, focusing on their application and the distinction between Jews and Gentiles.

The Book of Jubilees

The Book of Jubilees suggests that Noah and his descendants were given the whole of Torah, challenging the idea that the Noahide Laws were separate from Torah. This perspective argues that the laws passed down to Noah were, in fact, the whole of Torah, reserved for the children of the covenant.

Conclusion

The Noahide Laws have a complex and debated history within Rabbinic Judaism. They were developed to create a distinction between Jews and Gentiles and to provide guidelines for Gentiles living among Jewish communities. Understanding these laws helps us appreciate the historical and theological context in which they were developed.