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

by | Aug 4, 2023 | Blog, Podcasts

Rod Thomas

by The Messianic Torah Observer

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.

 

 

 

 

 

Our Example of Abraham Being a Friend of God-STAR-11

by | Dec 10, 2021 | ,

The circumcised heart of an individual—contrite and broken and humble in spirit—is the one thing that captures Yah’s attention and places him or her in contention for being chosen as His friend and ultimately His child. If our heart ain’t right, we ain’t going to be chosen to enter into an obedient covenant relationship with Yehovah, much less a friend or child of His.

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TMTO Ministry Update

by | Jul 28, 2023 | Podcasts

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.

 

Our Example of Abraham Being a Friend of God-STAR-11

by | Dec 10, 2021 | ,

The circumcised heart of an individual—contrite and broken and humble in spirit—is the one thing that captures Yah’s attention and places him or her in contention for being chosen as His friend and ultimately His child. If our heart ain’t right, we ain’t going to be chosen to enter into an obedient covenant relationship with Yehovah, much less a friend or child of His.

read more

Shabbat Chazon–Our Hope for Salvation and Redemption–Thoughts and Reflections on Isaiah 1:1-27

by | Jul 21, 2023 | Blog

Shabbat Shalom Saints of the Most High on this balmy, but sublime Sabbath in the DFW. I’m Rod Thomas. Hoping, trusting, and praying that this teaching finds you well and blessed.

As this teaching is being recorded and posted, 7/22/23, the 4th day of our 5th biblical calendar month, it is what orthodox, Hassidic Jews call “Shabbat Chazon.” In Hebrew, it is the Sabbath of Vision.

Because I found the message of Yesha’Yahu’s (aka Isaiah’s) vision to be so powerful and applicable for us today, I was led by the Ruach to forego thoughts and reflections on Torah Reading 93 this go round.

It is the Sabbath before the 9th of Av. And in case you are unfamiliar with the Jewish memorial day of Tisha B’Av (or the 9th of Av), it is held as the day when Temples 1 (aka Solomon’s Temple) and 2 (aka Zerubbabel’s Temple) were destroyed. Yes, our Jewish cousins contend that both Temples were destroyed, the first by the Babylonians, the second by the Romans, on the 9th day of the Babylonian named Month of Av (i.e., this 5th month of Yah’s sacred calendar year).

Jewish sages established this memorial day (i.e., a tradition; not a mandated Feast or set-apart day of Yah) to prepare the hearts and souls of religious Jews to receive Tisha B’Av. These sages taught that God’s people, the righteous, orthodox Jew that is, on this day are being granted a vision of the 3rd Temple by the Holy One of Yisra’el (their reference to Daniel 10:7). And the vision of the 3rd Temple that God grants the righteous Jew comes to them, not so much in a classic, visual sense. But the vision is manifested in the soul of that religious one (a reference to Talmud, Megillah 3a).

It is that vision that provides the pious one the spiritual wherewithal to move beyond their “present state of galut” (insert link to Chabad article).

The Hebrew term “galut” means “exile” or “diaspora.”

So, when the religious Jew finds him/herself free of his/her “galut,” spiritually speaking, he/she will be at a place in their spiritual journey to participate or be a part of God’s great redemption of the nation, which includes the rebuilding of the Temple (aka Mishkan).

This visionary concept, looking towards next week’s memorial of Tisha B’Av (aka the 9th of Av), was metaphorically described as follows:

“A father once prepared a beautiful suit of clothes for his son. But the child neglected his father’s gift, and soon the suit was in tatters. The father gave the child a second suit of clothes; this one, too, was ruined by the child’s carelessness. So, the father made a third suit. This time, however, he withholds it from his son. Every once in a while, on special and opportune times, he shows the suit to the child, explaining that when the child learns to appreciate and properly care for the gift, it will be given to him. This induces the child to improve his behavior until it gradually becomes second nature to him—at which time he will be worthy of his father’s gift” (Chassidic master Rabbi Levi Yitzchak of Berdichev metaphorically explaining Shabbat Chazon; chabad.org).

______________________________________________________________________

With these ideas in mind, let’s examine some of the central themes that are attached to Shabbat Chazon by way of the assigned Haftarah of Yesha’Yahu/Isaiah 1:1-27.

These 27 verses are some of the most powerful indictments against the nation that turned away from Yehovah and His holy and righteous ways, Yehudah/Judah. As well as it leaves the indicted ones with a hope for an acquittal from and by the Holy and Righteous Judge of Creation.

Yet this passage of Holy Writ holds for us who dwell in modern-day Western nations, in particular those of us who dwell in the United States of America, a most sobering message and call for repentance and teshuvah to the Elohim whose wisdom established this land as the platform from which His eternal Words of Truth, redemption, and salvation would reach the nations of the world. We too as a special people, as well as this nation as a whole, would be wise to heed Yah’s indictment and acquittal of Yisra’el through the prophet while we still can.

1:1-4. Yehudah had been entrusted with the oracles of Yehovah (reference Romans 3:2). And it is here in these first-4 verses that Yehovah lays forth His case against her before the Court of Heaven (vs. 2). And Yehovah proceeds to accuse Yehudah of being a rebelliou8s child, despite Yah having been a nurturing Father unto her. So rebellious is this child that she has, according to her Father, become lower than His child’s domesticated animals (vs. 3). For at least the domesticated animals of His child know and respond appropriately to their owner. The evil and corrupt child Yehudah, however, has all but forsaken her loving Father and Master. In so doing, Yehudah is provoked into anger toward His rebellious child (vs. 4).

Are we who once referred to ourselves as a “people of the Book;” “a Judeo-Christian nation;” a “Christian nation” any different from the accused, corrupted, evil child of Yehovah? Are we not as the Psalmist and the Prophet described as a people who like sheep have all gone astray with everyone turning to his/her own way (Psalm 119:176; Isaiah 53:6). And as a result Yah is about to level charges against us before the Court of Heaven. We who have fallen into the habit of calling that which Yehovah has deemed good evil, and that which Yah has deemed evil good? Have not the so-called places of worship (aka churches) of this land become nothing more than zest pools of pagan and humanistic filth, hosting so-called drag shows; instead of delivering the Word of Yah and Yah’s instructions in righteousness, delivering humanistic dribble; hiding behind our 501c3’s as licenses to abandon our original mandate to make disciples for our Lord and Savior Yeshua Messiah. Indeed, judgment is coming to this nation, and the court is about to go into session.

1:5-15. The whole of the nation is corrupted: From the lowliest member all the way up to the nation’s government and religious leaders. There is then no goodness to be found in any, save but “a very small remnant” (vs. 9). Sadly, there has been no attempt whatsoever by the people to straighten up and fly right, despite the many warnings and beatings they’ve received as a nation over the years (vss. 5, 7-8).

Yah then compares Yehudah to Sodom and Gomorrah, who if not for that very small previously mentioned remnant, have been utterly decimated as those two ancient cities were (reference Genesis 19).

Question: Who and where is that small holy and righteous remnant today that is, through their petitions, intercessions, and obedience to Yah and His ways, staying, at least for the moment, Yah’s holy and righteous judgment and wrath against America? Certainly not the Church Triumphant. But maybe the remnant is composed of those who keep Yah’s commandments and possess the witness/testimony of Yahoshua HaMashiyach (Revelation 12:17). I believe this to be so.

Yah then asks the religious leaders of Yehudah, why they persist in performing His mandated sacred worship services and rituals in the midst of their persistent and ongoing rebelliousness (vss. 10-11). And Yah confesses to them that He sees right through their fakeness; their hypocrisy; their lies and deceptive ways. And He declares to the court that He has had His fill of them (vss. 11-15).

Yah also mentions to the court how the once faithful city of Yerushalayim has now fully compromised her holy and righteous charter of being a light to the nations (vs. 22; cf. Romans 2:19). The religious leaders have completely subverted justice and have openly entertained evil (vs. 23). Thus, the holy things of Yah (i.e., those offerings which Yah set aside and called holy–reference last week’s Parashah, 92, entitled “God’s Requirements for Holiness in Worship“), were now polluted and defiled (entirely unacceptable to Yah); the priesthood has also become defiled through selfishness and rebelliousness (vs. 23).

My God, is this not a clear snapshot of this present-day’s nation and of her corrupted and evil government and religious institutions? Indeed it is! It’s all polluted and utterly defiled.

Allow me to ask you this beloved: Has not the Church Triumphant today and in the recent past done the same, if not worse than the rebellious child Yehudah? Indeed she has. And she continues to do so as of this posting.

But as it was with her ancient counterpart, Yehudah, Yah has had His fill with this so-called woke, Christian nation that many of us presently reside in. And at some point here, real soon, the protections once afforded her, because of the presence and fruit of the righteous remnant I just alluded to, are going to be summarily lifted and she is going to be sorely stricken (vs. 5). How and what that looks like, only Yah truly knows.

1:16-20; 24-27. And so after stating His most solid case against His rebellious child Yehudah before the Court of Heaven, Yah’s mercy and love is suddenly brought forward for all of Creation to behold, with a prescription for his acquittal:

  1. Purify his soul–on an individual and national level–before Yehovah and cease in his wicked ways (vs. 16).
  2. Start doing that which Yah has deemed as good.
  3. Restore the rule of righteous law.
  4. Cease oppressing the righteous and poor of the nation.
  5. Eliminate favoritism/partiality in the legal system such that they begin rendering righteous judgments in accordance with the principles of the Torah.
  6. Support and attend to the plight of the widow (vs. 17).

And then Yah encourages His evil, wayward son, Yehudah, to simply listen to reason. And in so doing, Yah extends to His prodigal son the framework and the simple terms of a plea deal, even an acquittal:

(18) Come now, and let us reason together, says Yehovah: Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. (19) If ye be willing and obedient, ye shall eat the good of the land (Cepher).

But Yah follows up His plea deal with a stern warning that if he, Yehudah, were to reject His offer, the nation will be brought down by a destroyer nation (vs. 20).

Yah realizes, however, that His evil, corrupted son is not going to accept the terms of His plea deal and that he in and of himself was incapable of fulfilling the terms of the deal. Thus Yah notes that He is going to have to do the heavy lifting for Yehudah by stepping in and cleaning the nation up Himself. Not unlike that which He does for every soul who turns to Him and enters into a covenant relationship with Him through the Person and Ministries of Yahoshua Messiah.

Unfortunately, despite Yah doing the heavy lifting for Yehudah, the nation would end up receiving the punishment he deserved.

Nevertheless, in His heavy lifting for Yehudah, and all of Yisra’el for that matter, Yehovah promises:

  1. To ultimately deal with His and Yehudah’s enemies (vs. 24; cf. 1 Corinthians 15:25).
  2. To restore His son, Yehudah, back to his former right standing above all the world’s nations and before the Court of Heaven. His son’s righteous reputation would ultimately be restored (vs. 25).
  3. To restore His son’s righteous governing and religious institutions (vs. 26).
  4. To restore Yerushalayim’s righteousness by reinstituting the rule of Torah therein (vs. 27).

Indeed, this ultimate hope–this vision of Yesha’Yahu if you will–shall be brought about by Yahoshua HaMashiyach when He returns and inaugurates and establishes His Millennial Kingdom in Yerushalayim (Daniel 2:44; Revelation 20:4-6).

Practical Messianic Halachah

Will we as Yah’s holy and righteous remnant have the courage to receive and obediently respond to Yesha’Yahu’s vision/Chazon? Not for the purposes of building a 3rd Temple mind you. But for purposes of remaining steadfastly in the gap; making disciples for our Master Yeshua Messiah; living by our Faith; and occupying until our Master returns (Luke 19:13).

So may the hope of Yesha’Yahu’s vision on this Shabbat, in conjunction with the work of Father’s Holy Spirit operating within each of us who are truly called by His Name, fuel our love for Him and for our fellow man.

Shabbat shalom. Shavu’atov. Until next time fellow saints in training.

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

by | Jul 14, 2023 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

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.

 

Becoming and Existing as Priests of God-Thoughts and Reflections on Torah Reading 91

by | Jul 8, 2023 | Blog, Podcasts

Greetings beloved of Yehovah on this steamy, but beautiful Sabbath here in the DFW.

This week’s Torah Reading is the 91st Reading of the 3-year reading cycle. It is contained in the 21st Chapter of the Book of Leviticus and entails the exclusive and exceeding righteous requirements for becoming and existing as a Levitical Priest of Yehovah.

As we did last Shabbat, we dug into our archives and are bringing to you this week a teaching I did on this reading about 3 years ago entitled “Living the Life of a Priest of God.”

I think the content of this teaching and of this reading, despite there being no actively operating Levitical Priesthood, is very much relevant and applicable today. This so-called woke and inclusive society zeitgeist that seems to have captured the hearts and imaginations of both liberal and conservative souls alike, has served to erase from the minds and hearts of society the cruciality of holiness, righteousness, and obedience to a moral people.

The inception of the Levitical Priesthood was that it would be an exceedingly righteous intermediary/intercessory entity between the Creator of the Universe and His set-apart people. Consequently, in order for this entity to properly fulfill its intermediary/intercessory role, the order had to be holy in every facet of its being, just as Yehovah is holy. There was to be no compromise.

As is the case with almost every aspect of Torah, the Levitical Priesthood serves as an example of the exceeding righteousness that our Master Yahoshua Messiah is requiring of His disciples in order for them to serve Him and His coming Kingdom. Being Kingdom-minded and bound, we as Yah’s chosen ones are destined to be a Kingdom of Priests (Revelation 1:6; 5:10). Contrary to the thinking of most, however, our training to fill that role in Yah’s coming Kingdom begins NOW! And what better time than in the here and now to study and learn of the exacting and exceeding righteous requirements of being a set-apart priest of the Holy One of Yisra’el?

So, I pray that this replay of my teaching on this Torah Portion will not only bless you but equip us all to assume our destiny in the Malchut Elohim.

Until next time beloved, may you be most blessed fellow saints in training. Shabbat Shalom!