The Variegated Shadows of Yom Kippur 2023—Or When Payback is a Bear for the Enemies of God and His Set Apart People

The Variegated Shadows of Yom Kippur 2023—Or When Payback is a Bear for the Enemies of God and His Set Apart People

 

Yom Kippur, the Holiest Day of Yah’s Calendar Year

 

Yom haKippurim is considered by many in our Faith and orthodox Judaism as the holiest day of Yah’s biblical calendar year.

 

On this holiest of days, Yah mandated His chosen ones to “afflict their souls,” which we’ll talk about a little later. However, beyond the affliction of one’s soul, there is a great deal of spiritual relevance and meaning that is attached to Yom Kippur, which every Kingdom-bound disciple of Yeshua Messiah should be acutely aware of, especially if they desire to get the most out of their observance and keeping of the day.

 

And this is the aim of this teaching today: To highlight what I describe as the variegated shadows of Yom Kippur, or When Payback is a Bear to the Enemies of Yah and His People.

 

Yom Kippur is Multifaceted in its Meaning and Relevance to the Kingdom-minded Disciple of Yeshua Messiah

 

The term “variegated” is applied to objects exhibiting different colors, hues, streaks, patches, marks, and so forth. Indeed, many aspects and paradigms are associated with Yom Kippur, and I want to share just a few of them with you here today.

 

And please be aware this is meant to be a partial overview of Yom Kippur. To do so would take us several hours. And even after completing what we believe would be a comprehensive overview of the day, we would still not cover it all. And just as our Father in heaven is multifaceted in His Being and His Ways, so too are His moedim or set apart days.

 

The writer of Hebrews described Yah’s set-apart days as “shadows of good things to come” (Hebrews 10:1). And so, just as shadows can be multi-faceted in their reflection of the object that’s casting the shadow, are the pictures, paradigms, and meanings that each set-apart day releases before the child of Yah.

 

The Variegated Shadows of Yom Kippur include, but are not limited to:

 

  1. Personal and communal introspection and remembering what Yeshua has done for us.
  2. Prophetic, historic, earth-shattering events of the End Times. When Yah tribulates those who have tribulated His chosen ones, payback will be a bear for the enemies of Yah and His chosen ones.
  3. The final portions of Yehovah’s plan of salvation, redemption, and restoration for Yah’s human creation.
  4. A portrait of the ancient Hebrew wedding process.

 

Let’s Define Atonement

 

Our English phrase for “The Day of Atonement” is “yom ha-kip-purim” in Biblical Hebrew, the “ha” being the article or translated as “the.” Thus, as it relates to The Day of Atonement, Yom ha-Kippurim is “The Day of the Atonements.” The phrase carries the meaning of “to cover over as that of a lid (suggestive of the mercy seat of the Ark of the Covenant).

 

Anciently, the paleo-Hebrew form of Kippurim is spelled “kaph”-“yad”-“pey”-“waw”-“resh.” Since each paleo-Hebrew letter possessed unique meanings, when they came together to spell “Kippur,” the word’s prophetic shadow meaning cannot be overlooked:

 

  • Kaph–𓂧(depicts an open palm) means “to tame or subdue as one who has bent to another’s will.”
  • Yad– 𓂝 (shows a closed hand) denotes the functions of a man’s hand and arm.
  • Pey– 𓂋 (depicts an open mouth) means to speak or deliver words.
  • Waw-𐤅 (describes a tent peg) It denotes a tent peg or a stake.
  • Resh– 𓁶 (depicts a man’s head) means a chief; someone who is head or top.

 

When we view this ancient word within its prophetic, ancient context, the Person or image of the Levitical Cohen haGadol emerges. He served as the intermediary between Yah and His chosen people, Yisra’el. But this ancient word also paints for us the prophetic shadow picture of our present-day Cohen haGadol, Yeshua haMashiyach who submitted Himself to the will of His Father (kaph); who bore the nails of His crucifixion in His hands (waw and yad); who spoke only His Father’s words (pey); and who serves as our Cohen haGadol of the order of the Melek-zedek (resh) in the heavenly Mishkan or Temple.

 

The Hebrew term Kippur means atonement. The act of atonement is that of expiating or covering over sin.

 

Sin is defined as the transgression of the Creator’s Torah: Yah’s instructions in righteousness. Yehovah is holy; He’s set apart. Holiness is one of His defining character traits. Sin is a defining human character trait. Unfortunately, Yah’s set-apart character prevents Him from dwelling with His human creation unless the sins of His chosen people are correctly adjudicated through the process of atonement.

 

The Cruciality of Atonement

 

Atonement is that crucial act by which humanity’s sins are expiated and covered over. Atonement is the only thing that facilitates any viable reconciliation between the Creator and His human creation. Before Master Yeshua’s atoning sacrifice on our behalf on Calvary’s execution stake, the covering over or expiation of sin was facilitated through animal blood sacrifices that Yehovah instructed had to be offered in a precise manner. The Day of Atonement or Yom haKippurim was a national day of atonement whereby the Aaronic High Priest–aka the Cohen haGadol–would enter the Tabernacle’s Holiest of Holies and sprinkle the blood of a select bull (to atone for the sins of the Cohen haGadol) and a select goat (to atone for the sins of the Hebrew nation). This ceremony is spelled out in Leviticus/Vayiqra 16). This precise ceremony and ritual had to be repeated yearly on the 10th day of the seventh month, otherwise called Yom Kippur or the Day of Atonement.

 

However, 2,000+ years ago, the blood of Yeshua Messiah, who serves as our present-day, yet eternal Cohen haGadol, was shed on Calvary’s execution stake. His shed blood covered over our sins once and forever more. And it is this shadow picture that the original covenant Yom Kippur pointed His chosen ones to. That being Yeshua’s atoning sacrifice for any who would seek to be “at-one-ment” with the holy Creator of the Universe. When we are “at-one-ment” with Yehovah, we are effectively in good standing with Him so that He is free to dwell with us and we with Him. Our Faith in the Person and the atoning work of His Son, Yeshua Messiah, results in our being justified before Him and the court of heaven, having our sin debt paid in full.

 

And so, Yah ordained from creation that the only method for dealing with individual and communal sin is through the shedding of innocent blood. For without the shedding of blood, there is no remission of sins (Hebrews 9:22).

 

Torah teacher and author Tim Hegg, in his commentary on Yom Kippur, stated it quite well:

 

“Here is the mystery of atonement: God makes a way for a sinner to be made clean, and thus to be a fitting companion for Him” (torahresources.com).

 

Torah and Yom Kippur

 

The specific mechanical rituals of Yom Kippur are stipulated in Leviticus/Vayiqra 16. A few months ago, I posted a detailed overview of this chapter entitled “Only One Way to God–Thoughts and Reflections on Torah Reading 87.” If you haven’t taken the opportunity to read that post, I encourage you to do so, especially if you are interested in having the Yom Kippur ceremony broken down for you in its Yah-given sequence and meaning.

 

Then we have Leviticus 23:26-32 and like Yom Teruah and the other moedim (aka set-apart days; the feasts) of Yah, we are given an overview of Yah’s requirements and expectations for the day. (Since I’ve covered these two critical passages in previous posts in great detail, I will bypass discussing them and leave you, if you are so led, to check them out .)

 

Yom Kippur and the Modern Day Orthodox Jew

 

Since there is no longer an operating Temple or Tabernacle and the Aaronic Priesthood has been shelved for the time being, how, then, do religious Jews deal with the sin issue standing in the way of their “at-one-ness” with Yah, especially given their profound rejection of Yahoshua Messiah as their savior? From 70 A.D. to today, religious Jews have been forced to alter their view and actions as it relates to how their sins are atoned for. And leave it to none other than their rabbinic sages to come up with the answers to their inescapable dilemma.

 

The sages started with the essential baseline act of any human being seeking atonement for their sins: “repentance” and “teshuvah.” At least they realized that blood atonement sacrifices were worthless without repentance and teshuvah. Confession of sins and repentance that leads to teshuvah are the essential pillars in rightly establishing and maintaining a genuine “at-one-ment” covenant relationship with the Almighty, especially in the renewed covenant era: Faith in the Person and ministry (atoning sacrifice) of Yeshua Messiah; confession of one’s sins to Yehovah; and teshuvah that is founded upon repentance, with full pardon or justification of one’s sins according to Father’s grace. These are non-negotiable elements of Abba’s glorious “Plan of Salvation, Restoration, and Redemption.”

 

However, without a High Priest to act as their proxy before a holy and righteous God and a Mercy Seat upon which to sprinkle an acceptable blood sacrifice, Judaism places the onus upon the actions of religious Jews to somehow provoke or to garner Yah’s mercy and compassion upon them, which they believe will lead to their individual and communal atonement. Or, as the religious Jew might otherwise express it, Ensuring that their name is inscribed in the Book of Life for the coming calendar year.

 

What is the religious Jew’s responsibility as it relates to assuring that their name is inscribed in the Book of Life for the coming calendar year? Well, Judaism believes that when one engages in solemn acts of “afflicting their souls” through the commanded “fast” on the Day of Kippurim in addition to performing additional acts of humility, which include “no bathing, combing of hair, wearing of leather shoes, showing profound remorse for one’s shortcomings over the last year, and mending broken and damaged relationships before sundown on Yom Kippur.

 

Regarding this rabbinic approach to atonement for the religious Jew, Hegg states it best: “The more one denies oneself on the day, the more one is assured of forgiveness. The question of whether one’s name is written in the Book of Life hinges…on what one does or does not do in the days preceding Yom Kippur, as well as on how one afflicts one’s soul on the day itself” (ibid).

 

Messianic Believers Erroneously Following Judaistic Prescriptions for Atonement

 

Sadly, many renewed covenant Messianics, no doubt seeking to pattern their lives more in accordance with the dictates of the Jewish sages than in accordance with our Rabbi and Cohen haGadol Yeshua Messiah, go through these and similar acts soul affliction, fearful that if they do not adequately follow suit, their name will be blotted out of the Book of Life. I’ve personally met and interacted with them. It is heartbreaking to witness what translates as an act of denial of the saving power of Yeshua, their supposed savior, which could be construed as a true falling from grace.

 

I’ve posted several teachings that touch upon believers in Yeshua Messiah foolishly engaging in acts of obedience to religious and rabbinic dictates to earn their salvation. Indeed, such acts as these, which our Jewish cousins engage in each calendar year, are one of many points our denominationalist cousins see as Messianics through their Torah-keeping–be it the so-called oral and or written–working towards earning their salvation. But we who know better and understand which side our spiritual bread is buttered know that we could never purchase, in particular through acts of law or Torah keeping, our salvation or our name being inscribed in the Lamb’s Book of Life. Paul summed it best:

 

(8) For by grace are ye saved through Faith; and that not of yourselves. It is the gift of Yehovah. (9) Not of works, lest any man should boast” (Ephesians 2:7-8; KJV modified).

 

Why Must a New Covenant Believer Keep Yom Kippur?

 

So then, the question that Messianics must answer for themselves is: If indeed we are saved by grace through Faith, why do we go through many of Yah’s prescribed instructions for Yom Kippur? What is the point, if any, for one to engage in the required affliction of one’s soul (such as the day-long Fast), the taking off from or engaging in work of any kind, of convocating, and offering unto Yah our sacrifices (or our offerings)? Why should we do these things? Should new covenant believers instead celebrate the freedom we enjoy in Messiah “in light of the atonement secured for us by the death, resurrection, and intercessory ministry of our Messiah Yeshua” on that day (ibid)?

 

And the answer to these critical questions is a resounding YES! As renewed covenant believers, disciples, Netsarim, Yisra’elites are obliged to keep Yah’s commandments in Spirit and in Truth to the best of our ability and understanding. To the best of our knowledge and ability, we must keep all the commandments still applicable in His Torah, even those tied to Yom Kippur. And we remember those instructions that we can’t keep, such as those related to the sacrificial rites, and apply their meaning to our walk with Messiah and the knowledge of our Master Yeshua Messiah.

 

The Blessings of Keeping Yom Kippur

 

Yom Kippur provides us the opportunity to engage in a deep and profound retrospection of ourselves and our relationship with Yehovah, asking Yah to search us and reveal to us anything that He does not like in us so that we may take swift and prompt actions to eliminate those sins and aspects of our lives that so easily beset our walk in Messiah (Hebrews 12:1). We obey Yah’s instructions for Yom Kippur because He said so, and because we love and want to please Him. We also engage in such solemn acts of contrition on Yom Kippur because they remind us that we have not arrived, that Yah has not completed the work He started in us (2 Corinthians 13:5). And we are further reminded that these solemn acts of contrition and introspection remind us of the immeasurable cost of our redemption and restoration. Our Master “paid it all” on our behalf. “All to Him we owe. Sin had left a crimson stain” on our record in heaven.” However, through His atoning work, “He washed us white as snow.”

 

Furthermore, Yom Kippur reminds us that we are, in fact, a work in progress (Galatians 6:4). It affords us the opportunity to assess how we treat one another and how we treat our Elohim. We come to realize just how much control our flesh has over our day-to-day walk in Messiah. To honestly determine within ourselves if we have forgiven those who’ve trespassed against us, just as Yah has forgiven us of the trespasses we’ve committed against Him. So, we humble our souls on this set-apart day as a means of introspection and personal assessment.

 

(This reminds me that I did an important teaching on what “afflicting one’s soul” must look like if it is to be truly accepted as genuine by Yehovah. If you weren’t privy to listening to or reading that post, please do so. It is entitled “The Heart of Yom Kippur-Day of Atonement 2022.” If you check out that teaching, I promise it will change your whole perspective of what an acceptable Yom Kippur affliction of one’s soul is supposed to look like in the eyes and mind of our Father in Heaven.)

 

Coupled with these acts of solemnity, we rejoice and celebrate the freedom we enjoy in Yeshua, our Master (Galatians 5:1).

 

Let us now turn our attention to some of those variegated shadows of Yom Kippur so that we may enrich our understanding of the day, keeping in mind, beloved, that Mashiyach (aka Messiah) is the end (aka, the “telos” or the consummation or goal) of Torah (Romans 10:4). And the means by which that goal or end or consummation is met is through the “righteousness of Yehovah” that He makes available to any who would trust in the Person and ministries of His Son Yeshua Mashiyach.

 

Yom Kippur from the Perspective of Yah’s Plan of Salvation

Drawing from Leviticus/Vayiqra 16’s detailed instructions on how the Day of Atonement was supposed to transpire, we can see the Creator’s Plan of Salvation unfold before us.

  1. The Levitical High Priest symbolizes Yahoshua HaMashiyach.
  2. The goat that was vicariously sacrificed (it stood in the place of the offerer, taking on his punishment) and whose blood was sprinkled on the mercy seat of the Ark of the Covenant in the Holy of Holies represents Yeshua’s atoning sacrifice that was offered on our behalf (Hebrews 9:11-12, 26). Yeshua’s sacrifice was permanent and did not have to be repeated annually as in the Yom Kippurim ceremony (Hebrew 10:1-14).
  3. The Azazel (interestingly, the name of one of the 70-Watchers who left their assigned abode, came down to earth, and mated with humans that resulted in a complete defilement of Yehovah’s creative order, all documented in the Book of Enoch) or the “Scapegoat” (as translated in the Authorized or KJV translation in Leviticus 16:8, 10, 26) are representative of the enemy; hasatan, aka the adversary (John 8:44; 2 Corinthians 4:4). He and his ilk are responsible for all of the ills of this life–sins, death, illness, violence, evil, and destruction of Yah’s creation (Ephesians 2:1-3; 6:10-17). That being the case, Yah’s plan of salvation, restoration, and redemption, which featured Yeshua’s atoning sacrifice, also featured the removal of the adversary from the human equation. The enemy’s removal from the human equation (i.e., eliminating the enemy’s evil influences upon humanity) will allow humanity to decide and choose, absent the enemy’s evil influence, whether or not he will choose Yehovah and His Way of life as their way of life. The Azazel, representing hasatan and his cohorts, were not ceremonially sacrificed or killed as was the sacrificial goat whose blood was sprinkled upon the mercy seat in the Holy of Holies. Instead, it was after the High Priest conferred upon the head of the Azazel the sins (i.e., vicariously placed the sins of the nation upon the Azazel goat) that it was led into the wilderness by what scripture describes as an able-bodied or strong man whose job it was to abandon the Azazel in the wilderness a distance from the camp. Thus, spiritually and prophetically speaking, sin was removed from the nation on Yom Kippur by the Azazel being led and abandoned in the wilderness, away from the people, until the following year when the ritual would be repeated.

 

Why wasn’t Azazel killed? It wasn’t destroyed because the existence or life of hasatan and his ilk cannot be ended like that of Yah’s human and animal creation. Only Yah can accomplish that feat. Thus, Yah’s plan of salvation, redemption, and restoration has built into it a temporary removal or incarceration of the evil one (Revelation 20:1-3) and their permanent removal when cast into the Lake of Fire (Revelation 20:7-10). In the Lake of Fire, the enemy will be forever tormented. The most crucial aspect of the enemy’s eternal punishment is not being subjected to that lake’s eternal flames and impenetrable darkness but being eternally separated from their Creator.

 

The enemy knows that his existence has an expiration date stamped on it. That’s why he will be filled with rage and wrath when expelled from the throne room. He knows his time is short. Yet he still believes he can outsmart the Creator, which to me is a sure indicator that he is maniacally insane. Indeed, payback in this regard will be a bear. One could say that the permanent elimination of the adversary/enemy/hasatan/the devil/demons/fallen ones is the capstone to the prophetic shadow picture embedded in Yom Kippur/Day of Atonement.

 

Let me mention here that the Lake of Fire will not be a place of eternal torment for humans whose names are not inscribed in the Book of Life as religiosity stubbornly teaches (Revelation 20:11-15). Nothing in Revelation 20:11-15 indicates that humans subject to the Great White Throne’s judgment will be converted to spirit beings at that time. Presuming that these condemned souls will be resurrected in human form, their being cast in the Lake of Fire will completely wipe away their being and memory for all eternity. John describes this historic event as the “second death” of those condemned at the Great White Throne’s judgment (20:14). Even at this critical time, Yah’s grace will spare them from the eternal torment that the devil and his ilk will be subject to.

 

Praise Yah. We who are the redeemed of Yah will not be subject to the Great White Throne judgment. Unlike these unfortunate Great White Throne-judged souls, we will exist in glorified bodies that cannot and will not suffer death. We will be in a state of existence of true, eternal “at-one-ment” with the Holy Creator of the Universe. Hallelujah.

 

The 10 Days of Repentance (aka, the 10 Days of Awe) that lead to The Day of Atonement/Yom Kippur

 

During these days leading up to Yom Kippur in ancient Israel, farmers would be completing their wheat harvesting, separating the wheat from the chaff. After that separation, the chaff would be burned. Spiritually and emotionally, these ten days would be a time of assessment and reflection for each farmer, for they could see the fruits of their labor and recognize that what they harvested resulted from what they had sown over this past growing season (Yah’s provenance aside). A bumper crop would indicate to that farmer that he had made wise and proper decisions regarding the sowing and maintenance of his crop. Conversely, a lean yield would suggest that he may have made some unwise or improper decisions regarding his crop. Depending on the state of his harvest, this would be a time of rejoicing or disappointment, for it was ultimately a time for dealing with the realities of his life situation as he looked ahead toward the coming year.

 

From a spiritual application perspective, some view these ten days of introspection as the optimal time to prepare oneself for the coming Day of Atonement. It’s a time for assessing oneself, especially concerning how they conducted themselves over the last year. It may involve identifying, confessing, and repenting of their sins. This lead-up to Yom haKippurim lends itself to the thinking by some Jewish sages that it is a shadow or representative of the looming Day of Judgment.

 

These interim days are critical to the observant Jew because they provide them with the opportunity to repent of their sins and failures, right the wrongs they caused, and reconcile relationships that they may have caused to go into disrepair. And so the wise will take advantage of it while the unwise will let the opportunity slip away. What is that opportunity, you ask? Well, it is the freely available opportunity for Yehovah’s forgiveness, His atonement, His redemption, and reconciliation. This thinking has it that those unwise ones who fail to take advantage of this free opportunity for atonement and reconciliation will be judged accordingly on Yom Kippur or the Day of Atonement. According to the sages, that judgment is manifested in their name being blotted out of the Book of Life.

 

The Jewish sages agree that the Day of Atonement is the year’s holiest day. In Yisra’el, from sundown on the 9th of the 7th month till sundown on the 10th, religious Jews deny themselves by engaging in a total fast; no cars are driven; all the shops are closed; the nation goes into complete shutdown.

 

Yom Kippur, by the way, is not a pilgrimage feast. Yah’s people were not required to leave their homes and to assemble themselves before Yehovah at the place where He had chosen to place His Name. During our Master’s earthly ministry, Jerusalem was where the Temple stood and operated. Sukkot, or the Feast of Tabernacles, is a pilgrimage feast. Thus, the observant Jew would have just five days to get to Jerusalem for the 8-day celebration. By the start of Sukkot, they would have completed their harvest, gathered their belongings, prepared their families, and taken to the road for Jerusalem, where upon arrival, they would build their sukkahs and commence the celebration of the feast.

 

Yom Kippur is a Shadow of the End Times

 

Many believe, as do I that we are at the tail-end of what is referred to as the “Time of the Gentiles,” whereby Yah has provided an open door for those of us who are not descended from Jacob (aka Ya’achov), who, through the provisions of the renewed covenant, are being engrafted into the commonwealth of Yisra’el. One can envision that the Fall Feasts, in particular the days between Yom Teruah and Yom Kippur, and Yom Kippur itself, are prophetic shadow pictures of the wrap-up of the 2,000-year long “Time of the Gentiles” and the time when “All of Yisra’el shall be saved” (Romans 11:26). The shadow picture painted by Yom Teruah, as we discussed last week, is that of the resurrection of the dead in Messiah saints and the instantaneous translation of those who are alive at His appearing (1 Thessalonians 4:13-18). This event will be the time of His appearing when His chosen ones, from every generation, will be caught up together to meet Him in the clouds, initiating an eternity where Yah’s saints will be ruled by Yeshua Messiah and dwell with Abba Yah.

 

Up to this point in history, as Master Yeshua described to His chosen disciples, iniquity shall abound. The love of many shall wax cold as never before in the annals of human history (Matthew 24:12). These ten days of Awe or Repentance also foreshadow the time when the abomination of desolation as spoken of by the Prophet Daniel takes place in Jerusalem. Those Messianic Jewish souls residing in the country will be forced to flee to the hills to survive the onslaught of the enemy (Matthew 24:15-28). Judah will be attacked by her enemies, and her extermination will seem most certain until Yah once again fights for them and defeats Israel’s and His enemies. Then and only then will the scales drop from the eyes of the Jew who once vehemently rejected Yeshua as their Messiah and Savior. The Prophet proclaims that Yehovah will “pour upon the House of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications. And they shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for His only son, and shall be in bitterness for Him, as one that is in bitterness for His firstborn” (Zechariah 12:10; cf. John 19:37). The Apostle writes of this time that “all Israel shall be saved; as it is written, ‘There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob” (Romans 11:26; KJV).

 

Yom Kippur a Shadow of the Great Tribulation

 

Yom Kippur also portrays the time of the Great Tribulation when Yehovah will tribulate those who had tribulated His beloved ones (Matthew 24:21, 29; 25:31-46; Revelation 19:11-16). It will be a time of intense suffering that culminates in establishing the millennial reign of Yeshua Messiah, portrayed in the Feast of Tabernacles. Clearly, if the Day of Atonement depicts Yah’s Plan of Salvation and His Reconciliation with His human creation beginning with the Millennial Reign of the Son of Yehovah headquartered out of Yerushalayim proper, it must be preceded by a time of judgment and great sorrow where Yah’s elect will be tried in the crucible of persecution, death, and destruction brought on by the enemy, aided by his human proxies. (This is where the pretribulation rapturists are sorely out of sync with Yeshua’s and John’s prophesies.)

 

Those who endure to the end are described by an angel to John (aka Yochanan the Revelator) as having “come out of the great tribulation and having had their robes washed and made white in the blood of the Lamb” (Revelation 7:14; LEB).

 

There must be heartache before there can be joy, beloved.

 

Now, I’ll leave the sequence or order that this all will play out in relation to Yah’s Plan of Salvation and Plan for Man’s Redemption and Reconciliation for the eschatologists to sort out. All I know is that the Feasts of Yehovah, including the set-apart days we find ourselves in right now, all remind us of good things to come. Some aspects of these set-apart feasts are wonderful and joyous in meaning and application. Others, such as these 10 Days of Repentance or 10 Days of Awe (which, by the way, is NOT a true feast of Yah but a rabbinic invention or tradition, let’s just say), and the Day of Atonement, are more somber and sobering. They force us to take stock of our relationship with the Almighty and our neighbor. Despite these ten days of Repentance not being sanctioned, set apart days of Yah, they certainly help the would-be Child of Yah come to terms with their present spiritual situation. How solid is their relationship with the Almighty? How stable is their relationship with their neighbor? What areas in their life need fixing? Are they ready to receive their King if He were to break the sky today? Will they be overjoyed at His appearance or terrified at what He might say to them when He meets them? Will He say to them, “Well done thou good and faithful servant; thou hast been faithful over a few things” (Matthew 25:21-23). Or will He tell them, “I don’t know you. In fact, I’ve never truly known you. So depart from Me, you worker of iniquity” (Matthew 7:23)?

 

So, beloved, let us take this most opportune time at this most solemn time of Yah’s biblical calendar year to reconcile all these concerns and get our spiritual house in order, for today is the day of salvation (2 Corinthians 6:2).

 

Yom Kippur From the Perspective of an Ancient Hebrew Wedding

 

Lastly, we will briefly explore Yom haKippurim from the perspective of it being representative of a portion of an ancient Hebrew wedding, with Yehovah being the Father seeking a worthy bride for His beloved Son, Yeshua Messiah. That bride will be the redeemed, perfected, translated, and glorified Body of Messiah.

 

Like all the Feasts preceding it, Yom HaKippurim is a memorial day. Recall that Yom Teruah–aka the Day of the Blowing of Trumpets–memorialized both the day that Yehovah revealed Himself to Yisra’el from Mount Sinai, accompanied by the exceeding loud blasts of heavenly trumpets (Exodus/Shemote 19). Additionally, Yom Teruah memorializes the future return to earth of Yeshua Messiah, whose return will be accompanied by blasts from the Trump of Yah (1 Thessalonians 4). Some choose to substitute the term memorial with rehearsal. Regardless, both terms, when properly applied to these set-apart days, firmly imply that Yah’s set-apart people, who are called by His Name, are required to remember the reason for the season, not just in thought, but more so, by their obedient actions on these days.

 

I’ve said all of this to set the stage for our seeing Yom Kippur from the perspective of the ancient Hebrew wedding process and ceremony. The feasts, an ancient depiction of an ancient Hebrew wedding process and ritual, have recently gained much popularity in and around Messianic circles. I am more in tune with the feasts representing or depicting Yah’s Plan of Salvation, Restoration, and Redemption for humanity. But I can also find great value in the ancient Hebrew wedding paradigm.

 

So, some believe that Yom Kippur is a prophetic shadow of Yeshua returning from His preparations to gather His bride and take her to His Father’s house. Recall that Yeshua tells His disciples just before His betrayal by Judas and His crucifixion and subsequent resurrection from the grave, the following:

 

(1) Let not your heart be troubled. Ye believe in Yah, believe also in Me. (2) In My Father’s house are many mansions (or “mon-ay” meaning abiding or dwelling places). If it were not so, I would have told you. I go to prepare a place for you. (3) And if I go and prepare a place for you, I will come again, and receive you unto Myself, that where I am, there ye may be also (John 14; KJV).

 

As we can see, this paradigm certainly has some biblical standing: Right from the mouth of our illustrious Master Yeshua Messiah, He, as a bridegroom, has gone to prepare a dwelling place for His soon-to-be bride.

 

Now, something may appear off to you regarding Yom Kippur being likened to an ancient Hebrew marriage or wedding process and ritual. Yom Kippur is the most solemn and holy day of Yah’s calendar year. At the same time, a wedding is always portrayed as the most joyous day of a couple’s life. How do we reconcile such a discrepancy? Recall that many who adhere to the Feasts of the LORD being a foreshadowing of Yah’s Great Plan of Salvation, Redemption, and Restoration with Yom Teruah-The Day of the Blowing of Trumpets–being the day in which Yeshua, the Bridegroom, comes to retrieve His bride-to-be and ushers her off to the marriage supper of the Lamb (Revelation 19:9). But here, in the wedding paradigm, we have the Bridegroom retrieving His bride-to-be as depicted on Yom Kippur.

 

However, the supporters of this paradigm do have answers to this seeming discrepancy. But before we resolve this discrepancy, let me briefly outline how this wedding paradigm shakes out on Abba’s biblical calendar.

 

The first step in the wedding process is called the “shiddukhin.” The “shiddukhin” is that time in the wedding process when Yehovah (the Father of the Bridegroom) selects a suitable bride for His son. An example of this is seen in the story of Avraham sending his servant Eliezer to fetch a suitable bride for his beloved son Yitschaq (aka Isaac). Eliezer selects Rebecca or Rivka for Isaac. The “shiddukhin” portion of the ancient Hebrew wedding process is embedded in the Spring Feasts of Yehovah (i.e., Pesach-Unleavened Bread-Firstfruits). Together, these feasts are pilgrimage feasts that always fall in the first month of Yah’s calendar year.

 

The second step in the wedding process is called “erusin.” The “erusin” is when the formal marriage announcement is made. From that time forward, even up to the wedding day, the marriage becomes lawful and binding” (Norman Willis; The Day of Atonement; Nazarene Isra’el). Generally, a formal, written marriage, wedding, or engagement is drafted and signed by both parties, and the announcement is witnessed. Such a document is called a “ketubah.” When Yisra’el agreed to the terms of Yehovah’s proposal to her at Mount Sinai (Exodus 19), that agreement was documented in the Book of the Covenant. It served as a “ketubah.” When Yeshua sent His Father’s Holy Spirit to His disciples on the Day of Pentecost (Acts 2), that gift served as a token or ketubah or agreement of the marriage that is to take place between Yeshua and His bride.

 

This pivotal day, called the “erusin,” is embedded in Shavuot, or Pentecost.

 

The period between the erusin and when the Bridegroom will fetch His bride-to-be is an intense work time on the bride’s and bridegroom’s parts. The bride will earnestly work on preparing her wedding dress (Revelation 3:4; 16:15) and assembling her bridesmaids for the coming nuptials (Matthew 25:1-11). In contrast, the Bridegroom will work on building an addition to His Father’s “house” to serve as a dwelling place for Himself and His bride (John 14:1-3). Once the Bridegroom’s dwelling place preparations are completed, His Father releases Him to go and fetch His bride-to-be.

 

In advance of the Bridegroom arriving to fetch his bride, a herald is sent to announce his imminent arrival to the bridal party. This announcement comes in the form of shofar blasts. Of course, this portion of the marriage process is embedded in Yom Teruah, or the Day of the Blowing of Trumpets.

 

It is during the days between the herald’s announcement of the Bridegroom’s impending arrival to fetch his bride that the bridal party readies themselves to meet the Bridegroom and head off to the official wedding ceremony and celebratory supper. (This is beautifully depicted in the parable of the 10-Bridesmaids, Matthew 25:1-13). This event is what Yom Kippur is supposed to represent within this ancient Hebrew wedding paradigm.

 

And just so we tie up that loose end of rectifying how a joyous occasion such as the bride and the bridal party being whisked away to be with the Bridegroom for the long-awaited marriage, with the somberness and solemnity that Yom Kippur naturally engenders, advocates of the wedding paradigm suggest that it’s all about the true bride of Messiah giving up and leaving behind the life she once knew in exchange for the new life she will have with her Husband, Yeshua Messiah. It’s about denying oneself the pleasures of this life in exchange for the pleasures of the Kingdom that awaits her. Indeed, one of the mainstays of our Faith is dying to self: Being able to say no to the things of this world and yes to Yeshua and the ways and rule of the Kingdom in their lives. It is challenging to accomplish, especially when we attempt to die to ourselves through our wherewithal. In fact, for some of us, completely dying to self is a lifetime process, but the reward is eternal. And this is where the indwelling of the Holy Spirit (aka, the Ruach HaKodesh) comes into play. The Holy Spirit helps us through the process of dying to self by giving us the desire and ability to obey Yah and His Ways.

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Thoughts and Reflections on Yom Teruah-The Feast of Tabernacles 2023

Thoughts and Reflections on Yom Teruah-The Feast of Tabernacles 2023

This is a special TMTO post that I pray will encourage, and maybe inform you, as it relates to the imminent advent of Yom Teruah, or the Day of the Blowing of Trumpets.

 

As you may, or may not know, we are on the very cusp of receiving this Moedim, this set-apart day, this feast day that Yah has instructed HIs set-apart ones to keep, guard, honor, and celebrate.

 

Many Torah observant brethren will be keeping Yom Teruah or the Feast of Trumpets this coming S-turday, September 16th, in accordance with the rabbinic, calculated calendar. However, those of us who keep the Creator’s observational calendar, are waiting with “baited breath,” so to speak, to learn from searchers in the Land of Yisra’el, the results of their search for the renewed moon. (For those of you who are unfamiliar with the difference between the two prominent calendars kept by members of our beloved faith, I would humbly encourage you to read my post entitled: “Why I Keep the Torah (Observational) Calendar and not the Other Popular Messianic Calendars.”

 

And let me just say, if you are led to keep the rabbinic, calculated calendar, I do not disparage you for doing so. That’s between you and Yehovah. We are all on collective and individual journeys in this wonderful faith of ours, which means that we may be at different places in our respective walks with Yah. Thus, we await our Master’s illustrious return when He will bring us into final unity whereby we worship Yehovah as one united man or body.

 

But as for today’s post, I was led to forego my regular, weekly blog posting of my Thoughts and Reflections on this week’s Torah Reading, for an unpacking of the passage that instructs Yah’s people to keep Yom Teruah: Leviticus 23:23-25, which reads:

 

23 Then Yahweh spoke to Moses, saying, 24 “Speak to the Israelites, saying, ‘In the seventh month, on the first day of the month, you must have a rest period, a remembrance of the trumpet blast, a holy assembly. 25 You must not do any regular work, and you shall present an offering made by fire to Yahweh.’ ” W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Le 23:23–25.

 

Let’s Unpack this key passage that defines what and when Yom Teruah is:

 

(23) Then YHVH spoke to Moshe saying…That is, YHVH “ye-dab-ber” or spoke to Moshe during one of His times on Mount Sinai with the Creator.

 

The verb, “ye-dab-ber” is a verb that consists of an imitative base with an original meaning of “to buzz/hum,” such as common to a bee. In this context, we have Moshe receiving a download from YHVH, which paints a prophetic shadow picture of the disciples sitting at Master Yeshua’s feet and receiving His righteous teachings on that mountain/hillside (famously referred to as the Sermon on the Mount as found in Matthew 5-8).

 

(24) “Speak (i.e., “ye-dab-ber”) to the Yisra’elites or children of Yisra’el, saying…

 

That being: “ye-dab-ber” to the sons (i.e., “bene”) or descendants of Yisra’el that which I’m about to pass on to you. It’s likely that Moshe would have been taking notes or writing down everything that the Father was saying to Him.

 

In the seventh month…

 

That being, in the “se-bi-i” or 7th “Chodesh” or month.

 

…on the first day of the month…

 

That being, on the “e’had” or “echad” of the “Chodesh” (implying the first day of the month).

 

…you must have a rest period…

 

That being, on the “e’had” of the “se-bi-i” “Chodesh,” “yih-ye(h)” or it shall come to pass a “sab-ba-ton” or a sabbath. Sabbaton, a noun, denotes a day of complete rest, referring back to the very first Shabbat recorded in the scripture of Genesis 2:2: “And on the seventh day Elohiym ended His work (i.e., His mela’kah, His occupation or work) which He had made (i.e., ‘asah, or which He had fashioned), and He rested (i.e., “sabbath;” He rested) on the seventh day (i.e., Yehovah “se-bi-i” “Yom”) from all His work (or “mela’kah”) from all His work which He had made.

 

Thus, whenever we come upon the term “Shabbat” or “sabbath” in the holy writ, it denotes a day of rest or cessation from one’s normal occupation or work.

 

Continuing:

 

…a remembrance of the trumpet blast…

 

That being, on this sabbath or day of rest, it is to be “zik-ron” (or, a memorial; remembrance; a reminder) of “teruah” (that being,תְּרוּעָה f.n. 1 shout, cry, alarm. 2 a succession of tremulous notes of the ‘shofar’ or trumpet. Ernest Klein, “תְּרוּעָה,” ed. Baruch Sarel, A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English (Jerusalem: Carta Jerusalem; The University of Haifa, 1987), 717.).

 

The term teruah in this context denotes shofar and or trumpet blasts.

 

So, given the time constraints of this passage, what is Yehovah referring to as it relates to a “teruah” that He is requiring bene Yisra’el to “zik-ron” or remember/memorialize? Why of course Yah’s magnificent revelation from Mount Sinai:

 

16 And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet (i.e., “kole shofar”) exceeding loud; so that all the people that was in the camp trembled. (Exo 19:16 KJV)

 

On that historic day, when Yehovah revealed Himself to His bride-to-be, Yisra’el, the revelation of Himself to Yisra’el was accompanied by various sights and sounds. The most notable of these sights and sounds, at least in the mind of Yah, was the exceeding loud voice of the shofar. And it is this event that Yah instructed Moshe to ensure that bene Yisra’el remembered on the first day of the 7th month.

 

Continuing.

 

…an holy convocation.

 

That being, this memorial/zik-ron of teruah/blasts of the shofar/trumpet was to be unto bene Yisra’el a “miqra kodesh” or a set-apart “calling together; even a reading.

 

You may come across some that teach that a convocation as used here denotes that of some kind of rehearsal. But this English term denotes that which is “practiced” or that which is of a “trial performance” for purposes of a later public performance (wikipedia dictionary). In my humble opinion, what Yah is instructing Moshe to do here is to establish in the hearts and minds of bene Yisra’el, that on the first day of every 7th month, they are to assemble themselves (whatever that assembly looked like and looks like today) and remember the day that He revealed Himself to Yisra’el, accompanied by exceedingly loud “teruah” or trumpet/shofar blasts. The only aspect of this commandment where I could conceivably concede some form of a rehearsal is that bene Yisra’el would memorialize the day with the blowing of shofars.

 

In terms of the “miqra kodesh/qara’,” they would be inextricably linked to the weekly and annual sabbaths or the Moedim of Yah. This phrase, Holy Convocation as used in many English translations of the Books of Leviticus/Vayiqra and Numbers/Bemidbar, it concerns “the proper celebration of the appointed festivals that God commanded the Israelites to celebrate, including the regular Sabbath observance (Lev 23:3)”. Specifically, a holy convocation is required for:

    1. The Feast of Matzah or Unleavened Bread (Exodus 12:16; Leviticus 21:7-8; Numbers 28:18, 25).
    2. Shavuot or Feast of Weeks or Pentecost (Leviticus 23:21; Numbers 28:26).
    3. Yom Teruah or the Day of the Blowing of Trumpets (Leviticus 23:24; Numbers 29:1).
    4. Yom Kippurim or the Day of Atonements (Leviticus 23:27; Numbers 29:27).
    5. Sukkot or the Feast of Tabernacles (Leviticus 23:35-36; Numbers 29:12).

What is unique or special about these commanded holy convocations on these set-apart days is that it was to involve worship (generally marked by sacrifices unto Yehovah) and celebration/festive times that involved the entire nation; an abstention from work; and a reading of Torah.

 

The reading of Torah is featured in Nehemiah 8 where it is recorded that Judah, having recently been freed from Babylonian captivity, on Yom Teruah, Ezra (a Hebrew scribe read to the assembled nation the Book of the Law or Torah (vss. 1-12). If you haven’t read this passage, I would humbly encourage you to do so. It is one of the most touching passages of the Tanakh involving our ancient Hebrew cousins in unison and in obedient teshuvah, that I’ve ever had the blessing to read.

 

Continuing.

 

(25)  You must not do any regular work…

 

On this set-apart day, bene Yisra’el was to perform no “mela-ket” or trade, business, work, and so forth. It generally referred to abstaining from one’s occupation on this set-apart day. The extreme orthodox rabbis over the centuries took this and similar commandments to an extreme, banning virtually all physical activities on such days. But their fence around Torah served only to imprison the folks they had ecclesiastical oversight. For the spirit of this instruction, that no regular or servile work be done on this set-apart day, was not in any sense an abstention from all physical activities. Rather, it was to be a day of rest and refreshment from the activities and work of the previous six days.

 

Look, Yom Teruah and the other set-apart days (including His weekly Shabbat) were specific times that Yah’s chosen ones are required by Yah to stop that which they do in their everyday life and come together to be with their Elohiym. These times were meant to be special to Yehovah’s people. These were to be times of Yah coming to love on and be with His children. From a marriage standpoint, it would be likened to the husband scheduling for his bride a day-date or a date-night. It was to be a special time for both Yehovah and His bride Yisra’el. To miss these times of convocation, for whatever reason or at any level, was to essentially “stand our Husband up,” which Yah does not take too kindly to.

 

Continuing.

 

…and you shall present an offering made by fire to Yehovah.

 

That is, on this set apart day, bene Yisra’el will be required to “qarab” or “come or draw near or approach.” In what sense was bene Yisra’el to come or draw near or approach Him? They were to render unto Yehovah a burnt offering, otherwise referred to as an “‘ishshah.”

Now, there are a couple of things we must bear in mind when we consider what Abba is referring to as an expectation for an “‘ishshah” from His set-apart people. First and foremost, especially as it relates to this Moedim or feast day: Yah commissioned just three (3) pilgrimage feasts for Yisra’el: (1) The Feast of Matzah or Unleavened Bread; (2) Shavuot or Pentecost; and (3) Sukkot. Yom Teruah is not included in these three pilgrimage feasts, which meant that an individual who was not in the local vicinity of the Tabernacle or Temple, would either have to journey there in order for him to render unto Yah his personal “‘ishshah” or burnt offering. Yah prohibited individual Yisra’elites from rendering personal or individual burnt offerings outside the Tabernacle or Temple proper where proper administration by the Levitical Priest would ensure the acceptance of one’s offering.

 

Since Yom Teruah was not a pilgrimage feast, it fell exclusively to the Levitical Priests headquartered at the Tabernacle to render the proper “ishshah” or burnt offerings. And Yah provided the particulars of those sacrifices in Numbers 29:

 

“ ‘On the seventh month, on the first day of the month, you will have a holy convocation; you will not do any regular work. It will be a day for you of blowing trumpets. 2 You will offer a burnt offering as a fragrance of appeasement for Yahweh: one bull, one ram, and seven male lambs in their first year; they will be without defect. 3 Their grain offering will be finely milled flour mixed with oil: three-tenths for the bull, two-tenths for the ram; 4 and one-tenth for each of the seven male lambs; 5 with one male goat for a sin offering, to make atonement for you, 6 in addition to the burnt offering of the new moon and its grain offering, the continual burnt offering and its grain offering, and their libations, according to their stipulations, as a fragrance of appeasement by fire for Yahweh. (W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Nu 29:1–6.

 

Since Yom Teruah fell exclusively on the first day of the 7th month, in addition to the Feast Day burnt offering requirements, the Levitical Priests were required to offer a Rosh Chodesh (NOT a Rosh Hashanah) offering (Numbers 29:6).

 

Thus, it fell to the non-Levite to keep all of the other stipulated requirements of the set-apart day such as participating in a local holy convocation; abstaining from his/her regular, weekly activities and work; and blowing in celebration his shofar.

 

As it relates to us who are modern, engrafted Yisra’elites, we are compelled to do accordingly in spirit and in truth:

1. Keep Yom Teruah on its appointed day of Yah’s sacred calendar year, which is the first day of the 7th Chodesh or 7th month. The question that we all must answer for ourselves and for Yah is, which calendar will we comply with?

 

2. Abstain from those activities that we do during the other six (6) days of our week. That abstention from the regular week’s activities includes not engaging in any servile or regular work.

 

We remember that historic event where Yah revealed Himself to our ancient Hebrew cousins from Mount Sinai, accompanied by the exceeding blasts of a shofar or trumpet. It is also a wonderful opportunity to consider the prophetic shadow picture that this historic event holds for the new covenant Messianic, and how the Apostle brilliantly framed the next great revelation from heaven involving the return of Yahoshua HaMashiyach: 16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words. (1Th 4:16-18 KJV) This is our blessed hope that should be front and center in our hearts and minds when we receive and celebrate Yom Teruah. We earnestly await a repeat of that teruah and our being gathered to be with our King. Thus, we blow our shofars (if we have them) throughout the day in remembrance/zikron of that event and that future event. If we don’t have a shofar, we can instead make a joyful noise unto Yehovah through the means we have available to us on that day. The beauty of the term “teruah” is that it can also refer to the making of a joyful noise or celebratory shouts unto Yehovah. So, let us not miss the opportunity to make that joyful noise unto Yehovah.

 

3. We participate in a holy convocation or miqra kodesh. For many of us, that miqra kodesh will be in the form of a physical, live fellowship or worship service with other like-minded brethren. For the rest of us, that holy convocation may take the form of a family gathering or watching or participating in an online service or teaching, especially given that many of us are not privy to a physical assembly or fellowship. Either way, we allow the Holy Spirit (aka, the Ruach HaKodesh) that is operating in each of us, to guide and lead us to the convocation that He has set aside for us, bearing in mind, that that convocation may or may not be as we envisioned it would be.

 

4. If we haven’t already, we need to ensure that we have the day off from work (that is if we are currently employed). Chances are that for those of us who keep the observational calendar, Yom Teruah will fall either on the first day of next week (i.e., S-nday the 17th), or the second day of next week (i.e., M-nday the 18th). Either case, we need to be ready to receive the day mentally, physically, and above all spiritually. Yah deserves our full attention on this set-apart day, regardless of which day it actually falls on.

 

 

5. And lastly, we will have to have some form of offering prepared to offer Yehovah. Many of us will send financial offerings to those ministries that feed us or so forth.

The other form of offering that we should all be prepared to render unto Yah is that of praises unto Yehovah. The writer of Hebrews described this form of offering as sacrifices of praise to Yehovah, which directly involves the fruit of our lips giving thanks to His Name. Doing good among those whom Yehovah has placed in our path, not neglecting to share that which we have with any who is in need (13:15-16). The writer asserts that it is these types of offerings that please our Heavenly Father when they come from the heart.

 

In the event that you want to learn more about this set-apart day–this Moedim–this Feast of the LORD, I would humbly encourage to go on over to themessianictorahobserver.org, type in the search bar (i.e., that magnifying glass looking thing, located in the top menu panel), and type in “Yom Teruah” and you will set some of the teachings and commentaries I posted over the last few years on this important day.

 

Beloved, there is no better time–no more important time in human history–that we who are called by His Name should be “teruah’ing,” it’s in the here and now. These are indeed perilous times, eerily similar to the times the Apostle prophesied of his young protege at the time, the Evangelist Timotheus. He described these days accordingly:

 

in the last days perilous times shall come.

2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

4 Traitors, heady, highminded, lovers of pleasures more than lovers of God;

5 Having a form of godliness, but denying the power thereof: from such turn away.

6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,

7 Ever learning, and never able to come to the knowledge of the truth. (2Ti 3:1-7 KJV)

 

So my prayer, hope, and trust for all of us during this and the upcoming holy/set-apart days is that we not only keep them on their appointed days, but keep them with as much gusto, joy, solemnity, and anticipation as we can muster.

 

Have a blessed and meaningful Yom Teruah. Until next time. Shalom. Take care.

 

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The Realities of the Messianic’s Liberty in Messiah–Thoughts and Reflections of Torah Reading 95

These are my thoughts and reflections on the 95th parashah of the 3-year Torah Reading cycle. It is contained in Leviticus/Vayiqra 25:39-26:2. I’ve entitled this discussion: The Realities of the Messianic’s Liberty in Messiah–Thoughts and Reflections on Torah Reading 95.

 

 

Getting up to Speed: The Previous Undiscussed Readings

 

Now, I should mention before getting too much into today’s reading that the previous two and a half readings–92, 93, and 94–which we did not discuss, are linked to this one. It is important that we first gain at least a basic understanding of the primary theme of those readings.

 

To begin with, Leviticus 23, or Reading 92, addressed the set-apart days of Yah’s Biblical Calendar Year. Yah’s “moedim.” They include, of course, (1) The Weekly Sabbath; (2) Passover/Pesach; (3) The weeklong Feast of Matzah or Unleavened Bread; (4) The Day of Firstfruits; (5) Pentecost or Shavuot; (6) The Day of the Blowing of Trumpets or Yom Teruah; (7) The Day of Atonements or Yom Kippurim; (8) The Feast of Tabernacles or Sukkot; and (9) Shemini Atzeret or The Last Great Day.

 

We’ve discussed each of these set-apart days on The Messianic Torah Observer one or more times throughout the years of this ministry. I would encourage you if you are new to this beautiful and righteous Faith of ours. If you want to know more about these special times on Yah’s annual calendar, go on over to the site and type into the search function the name of the day you’re looking to inquire about and take a listen or read. 

 

Reading 93 touches upon the weekly Sabbath and the various Levitical rituals (i.e., the operating of the Menorah and the stocking of the Table or Bread of the Presence) attached to this set-apart day.  

 

 

Then there is Reading 94 of Leviticus/Vayiqra 25:1-38, which is key to understanding the content of Reading 95.

 

Reading 94 addressed the cycle of Sabbaths the Creator established for His set apart-people to observe. They include:

 

  • The weekly, 7th-day Sabbath.
  • Shavuot or Pentecost, which occurs at the end of 7 weeks (popularly referred to as the period of the counting of the omer, which in and of itself is not biblical, but I mention it here only as a reference).
  • The 7th Month of the Creator’s Calendar Year, which contains the Fall Feasts of Yehovah.
  • The Sh’mittah or the Sabbatical Year, which occurred in the Land every seven years. There are numerous principles—Messianic, moral, and spiritual–to be gained from a study of the Sh’mittah. But given the limited time I’ve allotted to today’s discussion; I’ll only say that the Shemittah was a year of release tied exclusively to the land and the release of Israelite servants.
  • And lastly, the year of Jubilee or Yovel, which occurred in the Land the year after seven consecutive Shemittah or Sabbatical Years. Like its lesser year of release, the Shemittah, the Year of Jubilee has many spiritual, Messianic and moral principles attached to it, and I’ll only say here that it was also a year of release tied both to the Land and to the return of servants to their families and property to their original owners.

 

 

The Rest and Dedication of the Shemittah and the Jubilee

 

Each of these special days was in one way or another intricately linked, not only to a ceasing of work and days of rest. These days were to be dedicated to Yehovah. To focus on Yehovah and His Word.

 

It should be mentioned that the Sabbatical or Shemittah Year, as well as the Year of Jubilee, cannot apply to us today. Despite what some religious leaders have stipulated in the past, these set-apart years are specifically tied to the Land of Yisra’el. These were years that the Father required His people to observe and keep at their appointed times. And because they did not keep these years as commanded, they were expelled from the Land.

 

Are the Shemittah and Jubilee Still in Effect Today for Yah’s Set-Apart People?

 

Unfortunately, because our ancient cousins were expelled from the Land (both the Northern nation of Yisra’el by the Assyrians and the Southern nation of Judah by the Babylonians and later by the Romans), the specific dates for these years have been lost to antiquity. Yet, there have been some who have determined through unknown means the dates of these years and have erroneously applied the commandments associated with these years to Yah’s set-apart people today.

 

Now, please understand me. As I just mentioned, the Shemittah and the Jubilee years have tremendous and beautiful spiritual, moral, and Messianic principles attached to them. And it is those spiritual, moral principles that we modern Messianics must focus on. For example, is it a good idea to allow your land to rest every seven years if you’re a farmer in the spirit of the Shemittah and Jubilee years? Absolutely. But does Yehovah command His 21st-century set-apart children to follow suit? No.

 

It is more important to understand the spiritual-Messianic-and moral principles Yah attached to these set-apart years than to worry about when and how we are to keep them.

 

The Moral-Messianic-Spiritual Elements of the Shemittah and Jubilee

 

The key spiritual, moral, and Messianic elements to be gleaned from these set-apart years are (1) they remind us of the rest we have as Yah’s set-apart people through the Person and Ministries of Yeshua Messiah. Regarding the Shemittah and Jubilee, the Land was to be afforded rest. We were not to labor on the Land whatsoever. We were to allow the Land to go into a fallow state. Yah described the Shemittah as a year of solemn rest for the Land (Lev. 25:2-5). (2) They remind us that all we possess and have access to belongs to Yehovah. We own nothing. For the earth is Yehovah’s and the fullness thereof (1 Cor. 10:26-28).

 

The rest that was afforded to the Land through observances of the Shemittah and the Jubilee years provided food to any who were hungry and who happened by our fields as the uncultivated earth would bring forth produce on its own. In particular, the animals would receive much-needed nourishment from these uncultivated fields.

 

The additional benefits and principles to be found in the Jubilee year focus on what J.H. Hertz in his Torah and Haftarah, families that “are emancipated, and property…that reverts to its original owner” (pg. 532). This emancipation and repatriation played into the economic and moral fabric of the Kingdom of Elohim (i.e., the Malchut Elohim). Property that was sold, let’s say, for economic reasons, would eventually return to the family. Families sold into servitude for economic reasons would be repatriated to their greater family and independence. This repatriation and emancipation of the family was also incorporated into the Shemittah.

 

What better Messianic prophetic shadow picture is found than in the institutions of the Shemittah and Jubilee years? As with everything in the Torah, these years point us to our Master Yahoshua, Messiah. He is the one, through His Person and Ministry, that provides the opportunity for a true and substantive covenant relationship with our Heavenly Father. His atoning and intercessory ministries provide our souls rest: Rest from sin, rest from worry, rest in the World Tomorrow.

 

The Shemittah and Jubilee Conditional Mandate

 

So strongly did Abba Yah feel about these set-apart years that He, in great part, tied our ancient cousins remaining in the Land to their faithful and obedient keeping of these institutions at their appointed times (Lev. 25:18).

 

There are, of course, a great many other things that we could discuss about these set-apart days of Yah. Nevertheless, we now have the foundation to discuss this week’s reading competently.

 

Parashah 95 Themes

 

Let’s consider the themes to be found in our reading for today:

 

Torah Themes

  • Slavery—Yah’s expectation of His people related to slavery. Which causes us to ponder the question: How do we enslave others today?
  • Proper Treatment of Slaves by a Master (See Apostolic Reading below).
  • Jubilee release-Liberty. Emancipation. Restoration. Rest.

Haftarah Theme (Isaiah/Yesha’Yahu 24:1-6):

  • The earth and its inhabitants belong to Yah. Yah is thus sovereign over all creation. He will judge His people and His human creation accordingly.

 

Apostolic Reading Themes (John/Yochanan 13:12-20)

  • Yeshua shows His disciples what proper treatment of those that belong to Him, their Master and teacher, looks like.
  • The Master humbles himself before His students.
  • Yeshua told His disciples: (14) You call Me ‘Teacher’ and ‘Lord’ (or Master), and do so correctly, for that is what I am. (14) If then, your Lord (aka Master) and Teacher have washed your feet, you too ought to wash one another’s feet. (15) For I have given you an example–you should do just as I have done for you. (16) I tell you the solemn truth, the slave is not greater than his master, nor is the one who is sent as a messenger greater than the one who sent him (John 13; NET).

(25:39-46) There is to be no Permanent Servitude for God’s People

 

In these verses, Yah expresses His concerns for the welfare and dignity of bondservants in the Land.

 

It is evident that whenever the topic of slavery is brought up, it can be expected that emotions and opinions will be elevated. Slavery, in these United States particularly, left a terrible black stain upon this nation that was supposed to be founded upon Judeo-Christian principles. Indeed, the enslaved of this nation were treated terribly, which in and of itself was a stark contradiction of the principles of Scripture.

 

Slavery at the time Torah was given was a reality of ANE life. In many cases, slavery was a lifeline to both sides of the equation as it offered the masters who needed manual labor to keep their household afloat economically and offered the servants an escape from utter destitution. In Yah’s eyes, slavery or servitude was an option for both sides to have their respective personal and family burdens lifted. It was never meant to be as it was in the United States. 

 

Among several related issues, the main issue at stake separating the Hebrew’s involvement in slavery from the United States’ involvement in slavery has to do with the treatment of slaves by their masters.

 

It was prohibited for Hebrews to be slaves to their Hebrew brethren. If there was a need for a Hebrew to be taken in by another Hebrew in servitude, they were to be treated as “hired servants,” which meant that they were not to be given “menial or degrading work, but only agricultural tasks or skilled labor, such as would be performed by a free laborer who is hired for a season” (J.H. Hertz; Torah Haftarah; pg. 536).

 

Yah stipulates that this hired servant would remain in their master’s home till the Shemittah or Jubilee, whichever came first (25:40; Exo. 21:2; Deu. 15:12). The Shemittah guaranteed the hired servant a return of his personal freedom, but the Jubilee guaranteed both a hired servant’s freedom and a return of all inheritance to their previous owners.

 

The other aspect of redemption, liberty, and emancipation of Hebrew servants is that outside of the Shemittah and Jubilee years, that soul enjoyed the privilege of being redeemed out of servitude, either by a family member or by their own means, if he somehow comes across the price for him and his family’s redemption.

 

Contrary to the false notion that slaves were the property of their owners or masters, a Yisra’elite or Hebrew was never meant to be any human’s property. For every human and all the substance of the earth belongs to Yehovah. Humans were never meant to own another human being.

 

Of the Hebrew, a prototype of all of Yah’s people, by the way, Yah stated: “For they (i.e., the Hebrew hired servant) are My servants, whom I brought forth out of the land of Egypt” (25:42).

 

The Hebrew’s treatment of a master’s servant came with stipulations: He was to be treated as a kinsman. He is not to be harshly treated, as was common in treating slaves in this nation back in the day.

 

Of this stipulation, J. H. Hertz writes: “In Rabbinic law, the rules that should regulate the relationship between a master and his Hebrew slave are given in great detail and are based on the principle that master and man are kinsmen, e.g., the slave must not be given inferior food or accommodation to that of the master” (ibid, pg. 537).

 

Yah did, however, permit His people to have slaves or bondservants. However, these would be of the “nations that are round about you” (25:44-45). These foreign bondservants/slaves were not subject to the privileges afforded their Hebrew counterparts in the Shemittah and Jubilee years. Nevertheless, the Hebrew master was responsible for maintaining the dignity of his bondservant. Thus, the Godly treatment of his slaves was mandatory: “…but thou shalt fear thy God” (25:43). This commandment asserts that the Hebrew master knows what he is supposed to do in relation to the treatment of his servants. Thus, knowing the right thing to do, the master was expected to do the right thing. 

 

The bondservant, unlike his Hebrew counterpart, could be treated as a family asset and passed down to the master’s posterity.

 

Slavery was always a slippery slope for humanity to engage in. The chances of masters abusing and mistreating their slaves can never be ignored nor understated, as it is human nature to treat their fellow humans wrongly, be they slave or simply neighbors in the biblical sense.

 

Yah, however, inserted Himself into this paradigm of human activity. He commanded His chosen ones to be a light to the nations by living contrary to the ways of the world’s nations, by living according to His set-apart ways. The underlying principle in every human activity is to love Yehovah with one’s whole being and to love one’s neighbor as one loves him/herself (Luk. 10:27). Turns out that one cannot truly love their Elohim without loving their neighbor. Thus, the relationship between master and slave or servant that Yah codified in His Torah is to be a good one. Instead of slavery being a destructive and demeaning human activity, it was to be civil and humane. This was not debatable. Yah’s people were required to conform to this paradigm.

 

This Torah instruction transcends every human notion about servitude, including ethnicity and socio-economic status.

 

 

Yisra’el is a Servant Only to Yehovah (25:47-55)

 

Yah’s perspective on servitude of His set-apart people is simple: Yisra’el belongs to Him. Period. He redeemed her from the gods of Egypt/Mitsrayim. He separated her from the other nations of the world and took her as His bride. He established an everlasting covenant with her. Thus, she belongs to no other entity from a general standpoint. From a microcosm standpoint, the Hebrew was never meant to become a slave to any soul.

 

The rest of the world, indeed, remains as bondservants to the powers of this world. Furthermore, these remain slaves to sin and are subject to Yehovah’s judgment and wrath.

 

Practical Messianic Halachah

 

The spiritual, Messianic, and moral principles gleaned from this parashah/reading are numerous. But for the sake of time, allow me to point out just a couple.

 

The Netzer as a Slave

 

As Yah allegorically stipulated in our reading today, no Hebrew or Yisra’elite is to be treated as a bondservant, no Netzer or called out one is to be a slave to sin or to any entity of this world: Be that entity human or a want-to-be god. 

 

Yeshua said to His detractors: “…everyone who practices sin is a slave to sin” (John 8:34; ESV).

 

The Apostle Paul/Shaul wrote to the Messianic Assembly in Rome: “Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness” (6:16; ESV)?

 

Our Master Yahoshua HaMashiyach redeemed us from our previous master, enslaver, hasatan, and his ilk. Thus, we now belong to Yehovah, our Father and Elohim. And He has given us the wherewithal to resist the tugs and allure of our former master by way of His Holy Spirit, giving us the ability not to sin. Consequently, we are called to be perfect in our ways as Yah our Father is holy (Lev. 19:2; 1 Pet. 1:15-16).

 

The Netzer as a Slave Master

 

Given that slavery as an institution no longer exists in this nation, how are we to apply the principles of a Godly master to ourselves today?

 

Those of us who have employees or employ workers or contractors are, in a sense, masters. And the question that must be answered in relation to our reading here today is: How do we treat those whom Yah has entrusted us with? Do we pay them on time? Do we pay them a fair wage? How do we speak to them? Do we assign them reasonable work tied to the terms they were hired? Are we sensitive to their needs? Do we love them as Yah requires us to do?

 

How about those who we encounter who are less fortunate than ourselves? Do we treat them with dignity, respect, and love? How about workers who provide us with services? Do we treat them with Godly respect, dignity, and love?

 

Then there are those to whom we loan money and assets: Are we treating them with dignity, respect, and love? Are we reasonable in our expectations of them repaying their debt? Are we in some way engaging in usury with them?

 

It comes down to our sitting down and assessing how we deal with those who come and go within our day-to-day sphere of influence. Are we walking out the Great Commandment of loving Yah and loving our neighbor?

 

 

Yeshua, as the Emancipator of the Netzer

 

 

I’m reminded of a beautiful hymn from back in my Baptist Church days, the refrain of which is as follows:

 

“Jesus paid it all…All to Him I owe. Sin had left a crimson stain. He washed it white as snow” (Elvina M. Hall; 1865).

 

The Shemittah and Jubilee years of Yehovah’s Biblical Calendar are a prophetic shadow picture reminder of our redemption through Yeshua, our Messiah. As former slaves, His atoning sacrifice and ongoing ministry in the heavenly temple have emancipated the Netzer from enslavement. The Netzer now belongs to their perfect Master, Yehovah Elohim. He not only is the Netzer’s Master, but He has also adopted us to become His children. The Apostle wrote variously:

 

“For you did not receive a spirit of slavery to bring you back again into fear; on the contrary, you received the Spirit (aka, the Ruach HaKodesh), who makes us sons and by whose power we cry out, ‘Abba’” (Rom. 8:15; CJB).

 

“We know that the whole creation has been groaning together with labor pains until now. And not only it, but we ourselves, who have the Firstfruits of the Spirit, groan inwardly as we continue waiting eagerly to be made sons—that is, to have our whole bodies redeemed and set free” (Rom. 8:22-23; CJB).

 

“In the Messiah He chose us in love before the creation of the universe to be holy and without defect in His presence. He determined in advance that through Yeshua the Messiah we would be His sons—in keeping with His pleasure and purpose…” (Eph. 1:5; CJB).

 

Beloved, in these perilous times, let us walk victorious in the knowledge and reality of who we are in Messiah, that we belong to Yehovah as His servant and child. And that we have liberty in every conceivable way through our Master Yeshua.

 

Shabbat Shalom—Shavu’atov beloved of Yehovah. Until next time.

 

 

 

 

 

We were Baptized into Moses in the Red Sea

Our Baptism in the Red Sea Was Illustrative of our Transformation into the People of God So, in our departure from Mitsrayim/Egypt, which was representative of a would-be child of Yah coming into a covenant relationship with Yah through the Person and Ministry of...

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TMTO Ministry Update

Greetings

I’m back! Well, not quite. But almost.

 

History of Ministry

QFC (2012)

Blog (2012)

Podcast (2014-11/2022)

YouTube (2018-11/2022)

QFC Affiliates with Feastkeepers (New York) and First Century COG (Baltimore) (2019-2021)

 

Why we ended the podcast arm of this ministry last year–It was a Hiccup of Faith!

Romans 8:28–“We know that for those who love Elohim, all things work together for good; for those who are called according to His purpose” (ESV).

 

The tagline for The Messianic Torah Observer: Encouraging you in righteous living while contending for the Faith once delivered.

 

Fulfilling the mandate/the command that Master Yeshua gave His chosen ones to make for Him disciples of all nations (Matthew 28:19-20).

 

Not just evangelizing, but discipling.

 

Matthew 5:20–“For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the Kingdom of Heaven” (ESV).

 

My message from Passover 2022: “The Exceeding Righteousness that Takes us From Pesach to Tabernacles.”

 

What we’ve been doing since the podcast ended last year

  • Blogging the weekly Torah reading Thoughts & Reflections
  • Book writing project
  • Restructuring the Website and Focus of the Ministry
  • Seeking Yah’s will and purpose for the ministry

Where the Spirit is leading us: What’s Coming? Abba willing

  • Resume the Messianic Torah Observer Podcast arm of QFC but with a focus on (1) fulfilling the purpose that Yah has ordained for us, (2) discipling, (3) promoting the righteousness that takes us to the coming Kingdom of Yah.
  • Write and publish a series of books to aid in these three areas of ministry.

Timeframes?

Abba is in control of the when. If within His will, around the time of the Fall Feasts/Moedim or 7th Biblical Month.

Shabbat Shalom/Shavu’atov.

 

We were Baptized into Moses in the Red Sea

Our Baptism in the Red Sea Was Illustrative of our Transformation into the People of God So, in our departure from Mitsrayim/Egypt, which was representative of a would-be child of Yah coming into a covenant relationship with Yah through the Person and Ministry of...

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God’s Requirements for Holiness in Worship–Thoughts and Reflections of Torah Reading 92

Greetings, Saints of the Most High, on this sizzling but beautiful Sabbath in the DFW.

 

These are my thoughts and reflections on this week’s Torah Reading, which happens to be the 92nd reading of our 3-year Torah Reading cycle. Given its contents, I’ve entitled this “God’s Requirements for Holiness in Worship.”

 

This reading is contained in Leviticus 22:1-23:44. We will discuss just chapter 22, but we will not go into 23. Chapter 23, as you may recall, goes into great detail about the Torah around the mandated set-apart days of Yehovah. Given that we’ve posted so much content as it relates to this subject of the set-apart days of Yah, I would encourage you, if you are so led, to put into the search function of https://themessianictorahobserver.org whatever set-apart day you’re interested in. But for our discussion today, we’ll be looking at this question of holiness as it relates to the elements of worship.

 

I pray this discussion will bless you and enhance your walk in Messiah.

 

Central Premise–Sacred Offerings (aka qodeshiym) vs. Profane (aka yehalelu) affecting Yehovah’s “Holy Name” (aka shem qodshi). There is a direct correlation between “holiness” (i.e., the holy things of Yehovah) and the “holy offerings” rendered unto Yehovah by the people. These come together contextually as they relate to the officiating Levitical priests’ state of ritual purity.

 

Special Note: Whenever we come across the wording in the Hebrew Torah of “holy things of Yah,” it references all qualified offerings to be rendered unto Yehovah at the Brazen Altar.

 

When one encounters the holy things of Yehovah in a state of ritual uncleanness, they are effectively profaning the holy name of Yehovah. A state of uncleanness (aka, ritually impure; impure) was defined by Yehovah throughout the previous readings of Leviticus. In fact, Yah prohibited His priests from even coming into His presence in a state of ritual impurity/uncleanness, thus the warning against unclean priests “encroaching upon the sacred.”

 

Recall that certain burnt offerings were divided between the offerer, his family, and the officiating Levitical priests. For the offering to be accepted by Yah, the offerer, and the officiating Levitical Priests had to be ritually clean. Especially the Levitical Priests, who, for them to partake in that meal, the food from that divvied-up offering deemed as holy (aka qodeshiym) by Yehovah, even the priestly consumers of the meal had to be ritually clean/pure. Why? Because the meal was holy! And to consume the meal in a state of ritual uncleanness served to profane (i.e., pollute or contaminate) both the substance of the meal and the name and authority of Yehovah Elohim.

 

Torah teacher and writer Tim Hegg of Torah Resources, touches upon another aspect of uncleanness that had nothing to do with officiating priests rendering unto Yehovah offerings and then partaking in the offerings in a state of ritual uncleanness. He brings up the very real possibility of evil-hearted priests taking advantage of the people’s sacred offerings to have their offerings properly rendered unto Yehovah. In other words, there may be certain evil-hearted priests who might seek to personally profit from the various offerings they officiated over or to even steal those offerings. In such occasions, those rendered offerings would also be profaned and nullified by the evil actions of unscrupulous priests. And certainly, Yah was not having any of that.  In fact, Yehovah stipulated that the Levites were to possess no inheritance or real property. Yah told Aharon:

 

(20) Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Yisra’el.  (21) And, behold, I have given the children of Levi all the tenth in Yisra’el for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation…(23) But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: It shall be a statute forever throughout your generations that among the children of Yisra’el, they have no inheritance. (24) But the tithes of the children of Yisra’el, which they offer as an heave offering unto Yehovah, I have given to the Levites to inherit: Therefore, I have said unto them, among the children of Yisra’el they shall have no inheritance (Numbers 18; KJV).

 

Thus, the priesthood would be prohibited from gaining personal wealth from handling and dispensing the holy things of Yehovah.

 

This scenario recalls the situation of the money changers who operated in and around the Temple during Yeshua’s day. These were no doubt associated with the Jewish religious leadership establishment that was overseeing worship at the Temple. We know that many of those same religious leaders were wealthy and owned material possessions that they no doubt received through selling the worship of Yehovah in one form or another. The Sadducees were essentially the first-century Levitical priests of Yeshua’s day. And because these were unfaithful and disobedient to their charge as Yah’s chosen intercessors, their entire line was “cut off” from before Yehovah! Yikes!

 

When you think about it, that was a terrible situation that is echoed even today in religiosity, where certain so-called church leaders have grown wealthy beyond reason through their selling of the Word of Yehovah.

 

The Levitical Priests were meant to foreshadow the Person and Ministry of Yeshua Messiah, who Himself was perfect, both ritually and spiritually pure/clean. He was qualified in every sense to be the world’s atoning sacrifice and officiate as the High Priest in the heavenly Mishkan, offering our prayers, praise, worship, and petitions unto Yehovah. Praise Yah from Whom all blessings flow!

 

“Being Cut-off from Before Yehovah”

 

To profane the offerings/the holy things of Yehovah incurred a heavy price upon the one who profaned the offering: They would be cut off from Yah’s presence.  For a priest to be cut off from the presence of Yah meant that he was no longer permitted to function and serve in the esteemed Tabernacle service. To function in the esteemed Tabernacle service meant that the priest operated and served in the presence of Yehovah. Contrast transgressions against the Torah for ritual purity for the non-priests of the nation: The penalty was for them to be “cut off from their kin or their people.”

 

We should not overlook that the unclean priest who would dare to encroach upon the holy offerings of Yah (i.e., to partake of the holy offerings of Yehovah in a ritually impure state) would only suffer personal alienation from Yehovah. Many Torah teachers believe that the penalty for transgression of this mitzvah could involve Yehovah personally meting out judgment and even wrath upon the offender. I believe both forms of penalties are likely, especially given that in most cases, only Yehovah would know the true cleanliness of each officiating and partaking priest. Thus, the thought of Yehovah cutting a priest off from His presence seems to be a very personal retributive active by the Almighty against the guilty priest.

 

Levitical Priest Clean-up

 

The logical question that comes to mind in this reading is, given the inevitable event that each priest would come into a state of ritual impurity/uncleanness at some point in their service, how did they get cleaned up and restored back to service? Well, turns out that the prescription for priestly clean-up was quite simple: They would be expected to step aside unilaterally and temporarily from service in anticipation of getting cleaned up (22:4-8; cf., Midrash Rab. Numbers 10:8). This act of separating oneself from priestly service and from the people is referred to as “nazar,” which means to “separate oneself,” “to withdraw,” and even “to fast” (T. Hegg; “Studies in the Torah-Leviticus,” pg. 156). According to Hegg, “nazar” is the Hebrew root word for “natzir,” from which we get “Nazarite.” You may recall that a Nazarite took a vow of service unto Yehovah, and part and parcel of that Nazarite vow was for him to abstain from certain carnal practices and things such as consumption of alcoholic beverages and cutting their hair until their vow was fulfilled.

 

But having withdrawn from service and from the people and from partaking of the meals provided for them by Yehovah through the sacrificial system for a brief period, they would be afforded the opportunity to get cleaned up and be restored to their priestly duties.

 

Let’s not overlook the reality that the worshiper (i.e., the offerer) would be required to also be in a state of ritual purity to worship at the Tabernacle properly. So, the same expectation was placed upon every worship when they became ritually unclean/impure: They needed to separate themselves from the place of worship and get cleaned up as quickly as possible.

 

Yehovah always provides a way back home for His chosen ones, doesn’t He? However, priests and worshipers are expected to be in a state of cleanliness to serve and worship properly. Ignoring this requirement was to transgress Yah’s Torah (i.e., commit sin), profane Yah’s holy offerings, and die due to their sinful actions (22:9).

 

The remainder of chapter 22 in our reading today goes into moderate detail as it relates to Yah’s requirement that it be in a perfect physical state for it to be accepted by Him. From there, Yah provides specifics on the humane treatment of all sacrifices and the time constraints imposed upon the people for consumption of the resulting sacrificial meals. He wraps up this section by reiterating the importance of adhering to His exacting requirements when transacting the holy things (i.e., the offerings and sacrifices) unto Yehovah to avoid profaning His holy name and to ensure that He was “sanctified among the people of Yehovah” (22:31-33; ESV).

 

Practical Modern-Day Halachah Application

 

What does this say about us today, who are aspiring priests in the upcoming Kingdom of Yehovah? Our horsepower, so to speak, comes from our accessibility to the throne-the very presence of Yehovah–that was and is made possible through the Person and Ministries of Yeshua Messiah. To be cut off from Abba Yah’s presence is to make null and void a Netzer’s truest purpose in the world and for the world tomorrow.

 

When we come to faith (i.e., when we enter a true and substantive relationship with the Almighty), we are cleansed through the Person and Ministries of Yeshua Messiah. Allegorically, we are issued a dazzling set of holy garments. However, it becomes the disciple of the Messiah’s responsibility to maintain that initial cleanliness and to keep their holy garments clean and white.

 

Bear in mind, beloved, I’m not talking about the modern Netzer maintaining a state of ritual purity. That ritual purity as outlined in Torah applied specifically to one being in an acceptable state of cleanliness, making worship at the Tabernacle and Temple permissible. We’re not talking about that form of ritual purity here. Here we’re talking about simply being cleansed and free from sin and having one’s heart and mind in a circumcised state that makes true worship of Yah–that which is in Spirit and in Truth–possible. You see, Yah will not tolerate sin in His presence, nor will He tolerate the presence of sin in our relationship with Him. So, we are expected to be clean from sin by (1) no longer sinning when the Holy Spirit convicts us. (2) confessing our sins to Yehovah, repenting of that sin, and asking Yah’s forgiveness. And then stop sinning and resume walking blamelessly in His ways. Resisting sin. Avoiding situations where we may be led to sin. And so forth. Why? Because sin profanes; it pollutes; it contaminates our praise; our worship; our prayers; our petitions; and even our covenant relationship with Yehovah. For our praise and worship and prayers and so forth are holy unto Yehovah when they are rendered unto Elohim from one who is pure of heart and who is undefiled.

 

To think that we can simply live whatever hellish life we want to after coming into faith with the Almighty and not being liable for being cut off from Him is to be naive at best. Yah will only tolerate foolishness on our part for so long before He ultimately decides to cut us loose. And no Kingdom-bound, kingdom-minded believer wants any part of that. So, our Torah reading certainly should give us spiritual cause to pause and ensure that we are always in a state of cleanliness. Yah will not receive our worship, praise, petitions, and prayers if we remain unclean. So, let’s always assess our state of purity before Yehovah. Seek the Spirit’s help to spotlight any and all areas and incidents of filth that so easily besets us (Hebrews 12:1).  Open ourselves to the Spirit’s leading in helping us keep our garments dazzling white and undefiled (Revelation 3:4; 16:15).

 

When it comes to rendering unto Yehovah that which belongs to Him–those things that are holy unto Him such as our tithes and offerings, our worship and praise, and our service to Him, in addition to being in a spiritually and physically clean state, it falls to each of us to ensure that we render unto Him the very best that we have, every aspect of such elements of worship must be perfect and without defects. He gave us and continues to give us His very best, and it falls to us to reciprocate and render unto Him our very best.

 

Unfortunately, many people of faith simply go through the motions to render unto Yehovah elements of worship that are less than perfect. In fact, most folks render unto Yah half-hearted elements of worship (e.g., meager offerings and partial tithes; half-hearted praise and worship efforts; less than transparency in their prayers and petitions, often with personal agendas overriding what should be the true aim of that form of worship; and of course, self-serving elements of worship that serve to enrich the individual at whatever personal level suites them such as receiving accolades, fame, and fortune for their service and worship). If our worship is to be accepted by Yah, every element of our worship must be as spiritually perfect as Yah has made possible.

 

So, when we come before Yehovah, even in our intimate times of prayer (i.e., intercessory and petitions), it is vitally important that we critically assess our motives, the state of our hearts, and the purity of our walk (i.e., undefiled by sin) so that our worship may be accepted of Yah and that He receives the glory and honor that He so richly deserves. The Holy Spirit (aka, Ruach HaKodesh) will help us with these things. We simply need to “let go and let Yah” do His thing in us. Anything lacking in us and in our offering must be corrected as soon as it is noticed or revealed to us. Then, and only then, will our worship be accepted of Yah.

 

When looking at these readings each week, it is highly important that we bear in mind that the contents contained therein always, in one way or another, point us toward Yeshua. The content of these readings provides the Kingdom-minded/Kingdom-bound disciple a prophetic shadow picture of the good things that our Master has brought us, and they paint for us a beautiful portrait of His Person and Ministries (Hebrews 10:1; 8:5). Not only was Master the perfect offering and sacrifice to atone for our sins and to bring us into a right relationship with the Creator of the Universe, but He also serves in the heavenly Temple (aka the heavenly Mishkan) as our perfect and sinless High Priest (aka, our Cohen HaGadol) on our behalf (Hebrews 5:6; 6:20; 7:17).

 

Thus, when everything is spiritually and physically in place and in order, we can, as the writer of Hebrews proclaimed, “come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16; KJV).

 

Shabbat Shalom Saints, until next time, may you be abundantly blessed and have an overcoming week in Yeshua Messiah.