Righteousness and Torah–Grace and the Law Part 6–Sabbath Thoughts and Reflections 35

by | Nov 2, 2015 | Podcasts

Righteousness and Torah

Grace and Law (Part 6)–Sabbath Thoughts and Reflections 35

  • Calendar
    • 17th/18th day of the 8th Biblical Month–also known as Marheshwan
    • Next festival is Hanukkah–slated for December 8th or at the end of the 9th biblical month
      • Hanukkah is the Festival of Re-dedication related to the story of the Maccabees
      • Not one of the 7-mandated Feasts of Yahovah
    • Hanukkah at Rood International slated for December 11th–13th
  • Torah Living Daily Challenge
    • Week-day challenges derived from my personal torah studies and current news events that have some impact (directly or indirectly) on us and our Faith
    • Check it out
    • Daily dose of challenge/admonishment/encouragement/information
    • Good response/comments/feedback/testimonials
  • Commentary–Race Baiting and It’s Effects on our Faith
    • Video making the rounds on social media of the racist and hatefulness of the Creator, His Word and our Faith
    • Caucasian fellow who is lambasting his own race and calling the Bible a book of evil myths
    • He rejects God’s Torah and the Bible
    • He places his moral standards above those of Yahovah
    • Several people who would be believers of the Faith are praising this individual’s rants and raves about how the Faith and the Bible are morally misled and ignorant and that his sense of morality is the correct morality that we must adopt
    • He is placing himself above the Creator of the Universe
    • He is race baiting and denigrating our Faith
    • We reject him, his message and those who support him and his message. We must stand up for our God and our Faith
    • If he wants to comment on the injustices of slavery in America and other areas of the modern world-that’s open game and territory. But to bad-mouth my God who provided for us instruction on how we were to treat slaves in our society during that period of time in our ancient history and tell the world that our God is evil and our Faith is off-base because we love a God who did not destroy those who had slaves, is operating under the auspices of satan

My Thoughts and Reflections on Righteousness and Torah

Gal. 2:21–“Therefore, I do not treat Yahovah’s gracious gift as something of minor importance and defeat its very purpose; I do not set aside and invalidate and frustrate and nullify the grace (Yahovah’s unmrerited favor) of Yahovah. For if justification (righteousness, acquittal from guilt) comes through [observing the ritual of] the Law, then Christ (the Messiah) died groundlessly and to no purpose and in vain. [His death was then wholly superfluous.] AMP

    • Is Paul postulating here a gospel of grace, insinuating that grace has all but eliminated Torah; and that any obedience to Torah by the Torah Observant Believer in Y’shua Messiah nullifies Y’shua’s sacrifice in and that believer’s life?
    • Why is Paul writing this epistle to the Galatian assembly? What was going on in the Galatian assembly?
      • Elements of rebuke; stern tone to sway minds and change behavior
      • Late 50’s C.E.
      • Galatia was located in Asia Minor–modern day Turkey
      • Paul’s epistle to the Galatian Assembly was likely addressing Jewish Christians who “would rather circumcise the Galatians and thus alienate them from their own Gentile culture…” (Keener)
      • Judean (Jewish)) Christians had insisted that Galatian believers (Gentile) be circumcised in order to be part of the Body of Messiah
      • Acts 15 documents Paul’s meeting with the Jerusalem Council. The subject of circumcision was discussed. The question that was posed by the members of the Council was: “could Gentiles be part of the people of Yahovah without converting to Judaism (being circumcised).” (Keener) Christian Pharisees–Judaizers in general–required circumcision of a Gentile for that individual could become one of the people of Yahovah. Without circumcision, one could not become part of the people of Yahovah
      • Thus, Jewish Christians–precursors to Messianic Jews to a certain extent–were arguing that “one must become culturally Jewish (i.e., circumcised) to become a full Christian; fully righteous…” and the reference to this goes back to Genesis 17:10-14–the Covenant of circumcision
    • One could ask: is circumcision a requirement for Torah Observant Believers in Y’shua Messiah? For today’s Torah Observant Believer in Y’shua Messiah?
      • I don’t believe so
      • The covenant of circumcision was a requirement for a male to become an Israelite–included all Hebrew men, slaves and any foreigner who wished to be a member of the Israeli nation
      • I argue that the work of Y’shua Messiah and the giving of the Holy Spirit provides us the means of being grafted into Spiritual Israel–our hearts circumcised as opposed to physical circumcision
      • The Jerusalem Council, although not coming right out and saying that circumcision was unnecessary for Gentile believers; conversely the Council or Paul  require Gentiles to be circumcised
      • Paul never taught that Gentiles required circumcision to become a member of the Body of Messiah–in fact, throughout His many writings, Paul, a Jew himself–circumcised, seemed to dissuade any leanings towards requiring Gentiles to be circumcised
      • Yet many in Hebraic Roots are behaving as Pharisees and requiring their men members to be circumcised
  • So what is Shaul really saying here? Has grace replace or superseded Torah? Are we as Believers in Y’shua Messiah–as disciples of Y’shua Messiah, still required to obey and honor Torah?
    • Certainly one of the many Pauline verses that seem to be anti-Torah
  • Is the “law” that Shaul references here in this passage Torah or Rabbinic Law or both?
    • I say it applies to both–although I tend to think it leans more towards rabbinic judaism as history seems to suggest as much
    • we know from history and my earlier comments that Shaul was addressing the Judaistic practices of the Messianic Jews or Christian Jews in the Galatian assembly (aka Kahila) who were Judaizing
    • but in reality, it doesn’t really matter which as it relates to this discussion and this verse of Galatians
  • Let’s fight fire with fire so to speak, by using some of Paul’s other passages to refute this notion that Torah has been replace entirely by grace

Galatians 2:16–Yet we know that a man is justified or reckoned righteous and in right standing with Yahovah, not by works of the Law, but [only] through faith and [absolute] reliance on and adherence to and trust in Y’shua Messiah. [Therefore] even we [ourselves] have believed on Messiah Y’shua, in order to be justified by faith in Messiah and not by any observance of the ritual of Torah that was given by Moses], because by keeping legal rituals and by works no human being can ever be justified (declared righteous and put in right standing with Yahovah). AMP

    • This passage clearly sets the record straight–that Torah is incapable of justifying or reckoning the Torah Observant Believer as righteous–that justification and reckoning of righteousness comes only through “faith” in Y’shua Messiah’s efficacious work–and “reliance” on and adherence to the teachings of Y’shua–which is Torah-based–and trust in Y’shua Messiah
    • this is the revelation that was given to Paul from Y’shua Messiah–Paul given the mission to take the gospel message to the Gentile people

Galatians 5:4–If you seek to be justified and declared righteous and to be given a right standing with Yahovah through Torah/rabbinic law, you are brought to nothing and so separated (severed) from Messiah. You have fallen away from grace (from Yahovah’s gracious favor and unmerited blessing). AMP

Galatians 3:21–Is the Law then contrary and opposed to the promises of Yahovah? Of course not! For if a Law had been given which could confer [spiritual] life, then righteousness and right standing with Yahovah would certainly have come by the Law. AMP

    • In other words, the Law–Torah or even Judaism–if obedience to these could place us in right standing with Father once and for all–if there were precepts in the Law that would erase the schism that exists between us and our Creator, then we wouldn’t need the sacrifice of Y’shua Messiah
    • There exists no portion of Torah (especially rabbinic judaism) that erases our sins forever and places us in a right standing with Yahovah. In fact, the Law condemns us for violation of it
  • What is the story regarding the concepts of “justification” and “righteousness?”
    • justification–Greek=dikaiosis
      • to pronounce one righteous
    • righteous/righteousness–Greek=dikaios
    • justification and righteousness describe an acquittal–to “justify” or “dikaioo”–used twice in Romans–to establish a person as “just” by acquittal from guilt of committing sins that by default lead to death–the wages of sin is death, but the gift of Yahovah is eternal life
    • The sin issue had to be addressed in order for us to re-establish the broken relationship with Yahovah, as well as the issue of sin had to be dealt with in order for us to be freed (acquitted of the charges levied against us) from the penalty of death. Thus, it was Y’shua Messiah’s atoning sacrificial death on the execution stake that served as the propitiation (that is, that which won or regained the favor we once had with Father)
    • Y’shua Messiah’s resurrection served as a confirmation to the perfection and completeness of Master’s atoning sacrifice
    • Thus we are justified–we are acquitted of the charges levied against us by the Law of Yahovah, and we are declared righteous before Him
    • Stearn (the Complete Jewish Bible author) comments that Y’shua’s death provides us “forensic righteousness”
      • Webster defines forensic as:  belonging to, used in, or suitable to courts of judicature or to public discussion and debate
    • Stearn comments that Y’shua’s life makes us righteous in our behavior
      • We have His examples–thus we are to walk in accordance to that example
      • We have His Spirit which provides us the capability of resisting sin, being numb to guilt, free from the penalty and curses of violation of Torah, and the inherent need to erect walls and fences around Torah and create a system of self-righteousness
  • So how does Torah fit into this whole equation?
    • Being justified/being reckoned righteous/having received a right standing before Yahovah through Master’s sacrifice, we find ourselves in a precarious situation–we’ve been acquitted of the crimes we’ve committed and charges levied against us. We broke Father’s house-rules and we require some means of getting back into the good graces of the Father–we need an intermediary of sorts
    • Thus the default switch was hit and we, through Y’shua Messiah’s efficacious work, we are now in good standing with Father once again
    • Yet Father’s house rules haven’t changed and He requires that we adhere to His house rules–that is Torah
      • Does Messiah’s work provide a perpetual system for us to continue to violate Yahovah’s rules? No! Absolutely not
    • So in order to stay in Father’s good graces, we obey His house rules–His Torah
    • Our obedience to those house rules in no way nullify the necessity/the need for Y’shua’s blood to atone for our sin–it is our obedience to the house rules–our obedience to Torah–that allows us to maintain a proper relationship with Yahovah–otherwise, we simply keep making the same violations over and over again and Yahovah will not tolerate such a thing
    • Marriage analogy–infidelity
  • Torah cannot make one righteous. It was never designed to be a means of making us righteousness–instead, it teaches us how to live holy and righteously–it sets the  bar  that we must meet–it is our instruction manual for holy and righteous living
  • Righteousness requires Yahovah’s Spirit in the believer to purify the spirit and soul of each man
    • That spirit is Yah’s grace that moves us to turn to Him; to walk in His righteousness; to observe His Torah
    • Without Father’s precious Holy Spirit (Ruach haKodesh), we will be perpetually drawn to sin; we’ll suffer guilt over our sinful acts; we’ll develop rules around the rules to prevent us from violating the central rules and before we know it, we’ve attached our righteousness before Yahovah to performing or being obedient to the Law
    • I’m afraid that many in the Hebraic Roots, especially some Messianic Jewish sectors, have placed so much emphasis on Torah, and have all but ignored Y’shua and His teachings and His example; have adopted Judaism and man-made traditions that serve only to add to and subtract from Father’s house-rules. Thus, one’s entire focus is on the meticulousness of keeping the many precepts and statutes and regulations associated with Torah and Judaism in order to feel justified and righteous
    • Stearn comments that no form of self-generated effort makes us righteous before Yahovah
  • Progress toward holiness does not result from an instant of trust [faith] followed by a lifetime of legalism (as many in Hebraic Roots ascribe to), but from trusting faithfulness that endures until death
    • When we trust and are faithful to follow the example of Y’shua and live Torah Y’shua-style, we become that holy, treasured people that Father has always desired us to be–His children–possessing a potential and future that no eye has seen nor ear heard. (I Cor. 2:9)
Summary:
  • Yahovah’s grace, encapsulated in the Work of Y’shua Messiah who paid the ultimate price for our salvation and provided a means for the re-establishment of our relationship with Father–along with His precious Holy Spirit, does NOT eliminate Torah. Yahovah’s grace in part reckons us justified and righteous before Yahovah. Once that has happened for the individual, then Yahovah’s house rules come into play–Torah. In order to maintain the relationship with Father, we must be obedient to His house rules. Otherwise, we fall from the grace that Father has extended to us
    • It’s the failure to keep Torah that results in one falling from grace, not one adhering to Torah that causes the fall–all that Y’shua has done for us is null and voided if we fail to be obedient to Yahovah
    • Obedience to Torah does not make us righteous nor does it justify or place us in a right standing with Father
    • Obedience to Torah is the method by which we live lives in accordance to the way Father requires us to be
    • The Holy Spirit provides us the means to stay true to Torah and live holy and righteous lives in an evil and perverse world
  • It’s when we step back from this Pauline passage and look at the situation that Paul was dealing with and understand what Torah really is and how our salvation truly works that we are able to competently stand up to the enemy and those who challenge our Faith–that we are able to give every man an answer that asks us a reason of the hope that is in each of us–that we provide an accurate explanation of why we are Torah Observant Believers in Y’shua Messiah

References:

  • The IVP Bible Background Commentary (New Testament) by Craig S. Keener
  • The Complete Jewish Bible Commentary by David H. Stern
  • The Amplified Bible
  • The Astronomically & Agriculturally Corrected Biblical Hebrew Calendar by Michael Rood

Torah Teaches Love for Humanity–Torah Living Daily Challenge–Episode 22

by | Oct 31, 2015 | Podcasts

Torah Teaches Love for Humanity

Torah Living Daily Challenge 22

Continuing on in my Torah studies this morning, I am still in Parashah 47, but in section 6. This portion of Torah addresses the very timely topic of the Shmittah. (And Shmittah has a number of spellings–shmittah; shmitah; shmetah; etc., and the interesting thing is that most of the variations in the spelling is coming from various rabbis opining on the subject.)
Yes, the topic of Shmittah as you all probably know, has received a great deal of attention of late, especially in conjunction with the whole Blood Moon debacle that proved to be a bust and frankly, just another example of how certain Church and Faith leaders will take advantage of their followers in order to sell product and receive fame and notoriety. And you may recall that worldwide neglect and violations of Shmittah was lumped right in there with the Blood Moons as yet another shoe that was to drop as Father continued to rack up charges and punishment against mankind. It was the world’s failure to keep shmittah this past year that certain preachers and teachers insisted would result in mankind’s demise.
But for purposes of this Torah Living Daily Challenge, I don’t wish to focus on the controversies and misapplications surrounding the topic of Shmittah–we’ve already discussed this in Sabbath Thoughts and Reflections, episode 31. I would humbly ask you to check out that episode if you are interested in my perspective on this issue.
This portion of Torah contained in Deuteronomy 15:1-18 provides us with an understanding from Yahovah as to how the Shmittah should work. Shmittah, as a commandment of Yahovah and Torah, was intimately tied to the land of Israel. It was intimately tied to the agricultural cycle of the land which typically began and ended with the fall planting (especially the barley so that it would be ready in time for Aviv in the Spring) and  the fall harvest (especially in time for the Fall Feasts).
The mitzvot surrounding Shmittah found in Torah has been, like the mitzvot related to tithing (reference TLDC 21), hijacked by the fundamentalists, as a topic upon which they can receive large sums of money for them and their organizations through the sale of books and speaking engagements. What makes this such a horrendous problem for both Christian and Torah Observant Believer in Y’shua Messiah is that these fundamentalist leaders, some of who possess significant influence and notoriety, are misleading their followers and taking the focus away from the crux of the world’s problem; and that is widespread rejection of Torah and Father’s way of life for mankind. In my research as I’ve been going through this Torah portion, I have found that the Jew is also being short-changed on this subject by their religious establishment. The focus is entirely upon the prohibitions associated with Shmittah and how one can get around Shmittah restrictions. It’s ludicrous and frankly it’s disappointing. The oracles of Yahovah were placed in the safekeeping of the Jew, yet the Jew has all but nullified Torah through their focus and tight grip on their rabbinic traditions; the majority of time focusing on the meticulousness of each mitzvah, but entirely missing the weightier issues associated with each mitzvah such as love, liberty, justice and morality.
I came across an article written by a Y. Dov Krakowski who did a phenomenal job outlining for the reader, just how “rabbinicalized” (my word) the Shmittah mitzvah has become over the centuries. Over and above the specific stipulations and rules Father placed upon us regarding Shmittah as contained in Torah, the rabbis added the following:
  • one may not fertilize their land during Shmittah
  • one may not consume produce from annuals
  • one may save a plant or tree from dying by watering them–this includes grass
  • one may trim their plants to prevent them from getting away (or overgrowing)
  • one may mow one’s lawn
  • one may consume Shmittah produce that grows without cultivation; thus one may harvest enough for oneself and one’s family to eat at a near future time
  • produce grown indoors during Shmittah may be consumed
  • produce grown by non-Jews during Shmittah may be consumed
Now, the one thing that seems to correctly sink in as it relates to the Jew and this topic is the understanding that Shmittah only applies to the inhabitants of the Land of Israel and the actual land of Israel. Shmittah received worldwide attention when certain Fundamentalist leaders hijacked the mitzvah of Shmittah and created a doctrine around it whereby the world is destined for destruction and punishment because of the world’s violations of Shmittah over the centuries. These fundamentalist teachers and preachers have completely misunderstood and misinterpreted this mitzvah and have exploited this mitzvah for their own personal financial and political gain. Interestingly, it will be the exploiters of Yahovah’s Word who will be punished and who are facing destruction in the end times.
For this Torah Living Daily Challenge, I am not looking at this portion of Torah from the standpoint of pointing fingers as to who is properly and improperly interpreting and observing the mitzvot related to Shmittah.  The keeping of Smittah applies to those in the land of Israel. Generally, Shmittah, also referred to as the sabbatical year, commences and begins during the Fall Feasts of Yahovah and the fall harvests and fall planting season–primarily the barley crop such that it will be aviv at the proper time to commence the Spring Feasts of Yahovah and the beginning of the biblical calendar year. Just after Israel became a nation in 1948, the Rabbis re-instated the keeping of Shmittah in the land of Israel. The most recent Shmittah just concluded and took place between September 25, 2014 and September 13, 2015.
But for the Torah Observant Believer in Y’shua Messiah, the focus of Shmittah is not the meticulous keeping of the mitzvah and trying to figure out ways to get around the particulars of this mitzvah. For us, it has to do with caring for our brothers and sisters in the true Faith once delivered. It has to do with providing for the needs of those less fortunate than ourselves: the poor and needy of our society and within our fellowships and communities. Although this portion starts off discussing the release of debts and allowing the land to lay fallow during Shmittah, one receives upon reading this entire portion, a sense of Father’s love for man. And it is that same love for man that we are to embrace and imitate.
Debt is bondage and has been likened unto slavery in many forums. It is indeed compassionate to place a time-limit on slavery and bondage and that is the provision that Father set in place with Shmittah. But with the freeing of those whom we’ve made loans and those who are in servitude to us (in whatever form that may take) over the previous 6-years , we are required to provide for the immediate needs of the borrower, the slave and the poor in our community. And again, Shmittah applies to the land and peoples of Israel. However, just like the feasts of Yahovah, we as Torah Observant Believers in Messiah can honor Shmittah by demonstrating to those individuals who are in our lives, the very attributes that Father instructed us to demonstrate in Torah.
One of the things that caught my imagination as I worked through this Torah portion was the fact that many fundamentalists believe in two-Gods: a mean, cold and uncaring God found in the Old Testament, and a loving, kind and caring God in the New Testament. But as we can clearly see from this portion, Yahovah is one–He is the same caring, loving and compassionate God and Father of Y’shua that we find in the New Testament. Yet man’s rock-hard heart and mind has proven that it is, unaided by the Ruach Kodesh, unable to understand and see the love Father had for us and for all of man in Torah and throughout the Tanakah. He had love for all of humanity and He required us to exercise that same love. He instructed us to tend to the needs of our brothers and sisters and lend if necessary–“sufficient for the need of the brother or sister in whatever he or she lacks.” (vss. 7 and 8) It was preferable that we not become borrowers and debtors, but if we had to borrow, Father provided an example of how a would-be lender should treat those of us in a position of need.
Then, as “blessed of Yahovah,” we were commanded to give. (vs. 10) Father instructed us to open wide our hands to our brother, the needy and the poor of the land. (vs. 11) And when the lender or slave owner found their relationship with the borrower had come to the end at the Shmittah year, the owner and lender was responsible to “furnish him liberally out of his/her flock, threshing floor, winepress and out of his/her blessings. (vs. 14) The blessed of the community are to give without reservation and without stinginess.
Tell me, is this not the image and example that Y’shua provided us during His earthly ministry? Indeed it is. And that is our challenge today dear Saints: we are to give to those in need. How do we treat the pan handler that we bypass along our daily journeys? How do we treat those who ask us for a dollar because they are hungry and need of a meal? Do we walk across the street in order to avoid them? Do we not make eye contact with them so as to avoid having to engage them in that crucial conversation regarding their immediate need? How about members of our family who are in need? Are we sensitive to those needs? Members of our fellowship and in our respective communities. As Father blesses us, are we willing and happy to provide those in need clothing, food and even shelter? I’m guilty of not fulfilling my duty as a Child of the Most High in all the things I’ve just mentioned–of not giving when I should; of not seeing the need; of ignoring the need; of avoiding addressing the need. I need to make a change and I intend to. We all do.
How about those whom we’ve loaned money or other resources to: how do we treat those whom we’ve given loans to? We know that Shmittah physically applies to the land and peoples of Israel. But like virtually everything that Father has instructed us to do through His Torah that may not apply directly to us today, there is always a tremendous spiritual application that we are compelled to keep today as Torah Observant Believers in Y’shua Messiah. Yes, we should be held to the same standards as we were back in the day: we should have a defined period of time that we require the loans we make to be active, and beyond that, we must follow the example provided in Torah and by Y’shua–forgive debts and then, give to meet the need and lack, unconditionally. It’s not a natural thing for man to do and that is why this is a challenge for us who claim Torah as our instruction manual and Y’shua as our model.
Folks, let’s stay prayed up; let’s stay fasted up; let’s get studied up; let us give and attend to the needs of those less fortunate than us and provide for those needs out of the blessings and abundance that Father has given unto us. Until next time, may you be most blessed fellow saints in training. Shalom and Shabbat Shalom.
References:
  • “Everything You Need to Know About Shemittah” by Y. Dov Krakowski
  • Arthur Bailey on Shmittah
  • Amplified Bible

Tithing and Torah–Torah Living Daily Challenge–Episode 21

by | Oct 30, 2015 | Podcasts

Tithing and Torah

Torah Living Daily Challenge


My Torah studies brought me to Parashah 47 section 6; a portion of Torah that addresses tithing. Now I must admit that I thought I knew all there was to know about tithing until I came upon this Torah portion. As it turns out, I didn’t know as much as I thought I knew about tithing; or for that matter, I didn’t know as much as I should know about tithing–at least from a Torah perspective. Furthermore, I discovered, regrettably, that my understanding of tithing was based almost entirely upon churchianity’s teaching and practices. That’s not to say, however, that tithing as practiced in churchianity is entirely improper, although the commandment to tithe as recorded in Torah has for the most part been hijacked and used by churchianity to its monetary gain and benefit.

Tithing is not a New Testament concept nor practice as churchianity seems to suggest. There is a slight mention of tithing made by Master, recorded in Matthew 23:23 that reads:

23 “Woe to you, [self-righteous] scribes and Pharisees, hypocrites! For you give a tenth (tithe) of your mint and dill and cumin [focusing on minor matters], and have neglected the weightier [more important moral and spiritual] provisions of the Law: justice and mercy and faithfulness; but these are the [primary] things you ought to have done without neglecting the others. (AMP)

I can see how some would contend that Jesus encouraged tithing by using this passage as a proof-positive in favor of tithing. However, the biggest problem I find in using this passage as proof-positive that tithing was commanded by Master is that Master was directly addressing Jewish religious leaders who meticulously administered and oversaw the tithing practices of the Jewish citizenry but neglected the important moral and spiritual provisions of the Torah. This passage of Gospel documented one of many examples of Master admonishing or taking the religious authority to task over their tight-gripped administration of Rabbinic Judaism over the Jewish people. Indeed, Master encouraged these Prushim and Scribes to NOT neglect aspects of Torah such as tithing. However, the caveat of this admonishment given by Master was that these individuals should focus on the important moral and spiritual underpinnings of Torah and not focus so much on the minor matters of these and other mitzvot of Torah that Rabbinic Judaism has been renown for. Bottom line, Master instructed the Rabbis to keep up with the tithing, but also give some gray matter to the weightier provisions of Torah, which we all should do as Torah Observant Believers of Y’shua Messiah.

So back to the issue at hand: tithing in accordance with Torah. I found in this Torah passage, as you very well might find when you study this section of Torah, that Father had some specific and special requirements of us when it came to tithing. The passage in reference is Deuteronomy 14:22-29 and reads as follows:

22 “Every year you shall certainly tithe [a tenth] of all the yield of your seed which is produced by your field. 23 [a]You shall eat the tithe (tenth) of your grain, your new wine, your oil, and the firstborn of your herd and your flock before the Lord your God in the place where He chooses to establish His Name (Presence), so that you may learn to fear [and worship] the Lord your God [with awe-filled reverence and profound respect] always. 24 If the place where the Lord your God chooses to set His Name (Presence) is a great distance from you and you are not able to carry your tithe, because the Lord your God has blessed you [with such an abundance], 25 then you shall exchange your tithe for money, and take the money in your hand and go to the place [of worship] which the Lord your God chooses. 26 You may spend the money for [b]anything your heart desires: for oxen, or sheep, or wine, or [other] strong drink, or [c]anything else you want. You shall eat there in the presence of the Lord your God and rejoice, you and your household. 27 Also you shall not neglect the Levite who is within your [city] gates, for he does not have a share [of land] or an inheritance among you.
28 “At the end of every third year you shall bring out all the tithe of your produce for that year, and shall store it up within your [city] gates. 29 The Levite, because he has no share [of land] or an inheritance among you, and the stranger, and the orphan and the widow who are within your [city] gates, shall come and eat and be satisfied, so that the Lord your God may bless you in all the work of your hands. (AMP)

Father provides for what appears to be at least two (2) tithes, and one could argue 3 or more tithes. But keeping it as simple as we can, this passage discusses two (2) tithes. These two (2) types of tithes are as follows:

1.  A tithe that was to be used by us when we attended the 3-pilgrimage feasts of Yahovah: Unleavened Bread, Pentecost and Sukkot. For it is at these pilgrimage feast that Father provided for us to consume or eat at least a portion of our tithe before Him at the place where he would put His name/His presence. Initially it was Shiloh and the Tent of Meeting, and then it was Yerushalayim and the Mishkan or Temple. Now I say pilgrim feasts as the place(s) where this tithe was to be used because the passage stipulated that this tithe was to be used annually. The primary feast that comes to mind where we were explicitly encouraged to use the tithe for purposes of celebrating before Yahovah on an annual basis was of course Sukkot or Tabernacles. We were instructed to spend this tithe on anything our hearts desired, including meat, strong drink and anything else our hearts desired. (Sort of flies contrary to churchianity’s treatment and perspective on tithing, does it not? In churchianity, the entire tithe always goes to the church and the church administration or pastor decides how it is to be used. Certainly, the greatest portion of these tithes–speaking from personal experience growing up in the Baptist Church–goes to the pastor’s salary and the church building.) There is a mitigating factor with this tithe as it pertains to us today and that is the Mishkan (aka Temple) no longer exist. So the million dollar question that we’re forced to answer is: does Yahovah still require us to provide this type of tithe today? The natural response to this million dollar question then becomes: no, how can we when there is no longer a Temple to worship and celebrate at?
2. A tithe that was to provide for the wellbeing of the Levite, widow, orphan and stranger among us. We were instructed by Father on a number of occasions throughout Torah that we were responsible for providing for the Levite as these did not have any inheritance such as property by which they could accumulate income and wealth. These individuals were full time servants of Yahovah and it was our responsibility to provide for their physical well being. The Levite also had responsibilities as it related to tithing form the tithes provided to them by us. (Reference: Numbers 18:21-28) Additionally, as we can see from this passage, our tithe responsibilities did not end with the Levite, but extended also to the less fortunate of our society to include widows, orphans and the strangers among us. There is a calendric stipulation attached to this type of tithe and that involves this tithe being provided on the 3rd and 6th year of the 7-year shmittah calendar cycle. Clarification of this is found in Deuteronomy 26:12-14 which reads as follows:

12 “When you have finished [a]paying all the tithe of your produce the third year, [which is] the year of tithing, then you shall give it to the Levite, to the stranger, to the orphan, and to the widow, so that they may eat within the gates of your cities and be satisfied. 13 “You shall say before the Lord your God, ‘I have removed the sacred portion (the tithe) from my house and also have given it to the Levite, to the stranger, to the orphan, and to the widow, in accordance with all that You have commanded me. I have not transgressed or forgotten any of Your commandments. 14 I have not eaten from the tithe while mourning, nor have I removed any of it when I was [ceremonially] unclean [making the tithe ceremonially unclean], nor offered any of it to the dead. I have listened to the voice of the Lord my God; I have done everything in accordance with all that You have commanded me. (AMP)

As it relates to the 7th year or the Shmittah year, no tithe amount was specified. Clearly, if our tithe was agriculturally-based, we would not have much in the way of increase and thus no tithe. However, those who raised livestock and had other trading and service provider income would still be required to tithe and provide for the Levite, widow, stranger and orphan.
Of course there were other stipulations surrounding the use of these two-types of tithes, but I won’t get into them as it is irrelevant to the purpose of this Torah Living Daily Challenge. But suffice to say, tithing from the perspective of Torah was important to Father and thus it was important to us. In fact, the tithe was deemed holy by Father (reference Leviticus 27:30, 32). But like everything else in Torah, over time, the Rabbis got their hands on the practice of tithing and attached to it dozens of regulations that instructed us on every conceivable nuance of tithing. This of course flew in opposition to the admonishment that we were not to add to or subtract from Torah (reference Deuteronomy 4:2). Thus, tithing became so complex and burdensome, we began observing and obeying this mitzvah (aka commandment) in ways that were foreign to Torah. Depending on how one was taught or how one read these tithe mitzvot, he or she might tithe just a 10th of their increase each year, or as much as 30% of one’s annual increase or income each year. Which begs the question: are these two-types of tithes two separate tithes or just two aspects of a single annual tithe that is to be apportioned off to the financing of our feasts pilgrimages and the wellbeing of the Levites, widows, orphans and strangers among us.
But let’s not quibble over these nuances and uncertainties, for there is no existing Temple for us to journey to each year and eat of our tithes, nor are there any longer Levites in residence within the gates of our cities–although, many in the Hebraic Roots of the Faith contend that Hebraic Roots teachers and their staff are modern-day versions of the Levite. And personally, to a great extent, I agree with the corresponding analogy.
But for purposes of this Torah Living Daily Challenge, I wish to focus on how we as Torah Observant believers in Y’shua Messiah, honor and observe the tithing mitzvot as addressed and provided for in Torah–that is staying true to Torah as much as we possibly can given the limitation of today with there being no Temple and any other limiting nuances. Furthermore, how do we avoid falling into the trap of tithing in accordance with churchianity principles. I believe given the seriousness of this issue–in that the tithe is seen by Father as holy and thus a requirement of us to fulfill and honor–we must act in accordance and in obedience to the requirements and provisions related to tithing and Torah. In other words, I believe we must obey Torah first and foremost as it relates to tithing and not obey manmade traditions as it relates to Torah.
This will sound controversial and may even put me in hot water with many in our community, but from my reading and understanding of tithing from Torah, we can not tithe in accordance to Torah. Plain and simple. There is no temple for us to implement the annual tithe, nor are there Levites in our community to accept and properly use the tithe that would be due them. Like Passover and Day of Atonement, we can’t tithe in accordance to Torah. We can’t properly tithe or obey the tithe mitzvot today.
Now churchianity traditions and practices, which has in many areas of our Faith, bled over to our Hebraic Roots practices and traditions, would contend that we are to send so-and-so Torah teacher/preacher a 10th of our income or send our tithes to an organization or church. I guess this is part and parcel of “replacement theology” that is prevalent in the Christian Faith. Everything related to Israel and Torah has been superseded by Christians and the Church. So instead of tithes being used by us each year during the feasts and given to the Levites, widows, orphans and strangers among us, we now assign a 10th or more of our income to a church organization. But is this in alignment with what Torah has instructed us to do, again, within the confines of reason, reality and modern constraints? I’d say, for the most part, no. But allow me to qualify that no: there is no instruction or provision or instruction for the Torah Observant Believer in Y’shua Messiah to tithe to an organization. But I am cognizant that, despite the modern constraints preventing us from properly keeping the tithe commandment as provided for in Torah, our requirement to tithe has not necessarily  gone the way of  Torah commanded animal sacrifices. Typically, everything that Father has removed from our Faith, He has replaced with something better–such as the once for all sacrifice of our Master replacing animal sacrifices to atone for our sins; and Father’s Spirit residing in our bodies, replacing the Mishkan. These replacements have been clearly revealed to us through the writings of Father’s anointed apostles and teachers. But as it relates to the tithe today, for the Torah Observant Believer in Y’shua Messiah, we can only honor and celebrate the tithe commandments through free-will giving to those teachers and charitible organizations that the Spirit directs us to support, just as we honor and celebrate the Feasts of Yahovah–for we can not keep or properly obey the commandments that govern tithing just as we can’t keep and obey the commandments that govern the Feasts days.
So it becomes the spirit of the mitzvah that we are compelled to follow and not the forceful rankerings of teachers and preachers and administrators of various church organizations that tell us that we must tithe to them–that it is a biblical commandment. Coming from churchianity, that’s absolutely crazy. Churchianity in general outright rejects Torah; yet churchianity has adopted a Torah commandment and applied it to her members as a requirement for participation in their organizations to some lesser and greater extent. How dare you: reject the commandments of our God, but where it suits you in terms of your purse and pocketbook and in terms of your personal aspirations and endeavors–Mr. Christian preacher/reverend/prophet etc., etc., etc., you’re willing to hijack a mitzvah from Torah and guilt and force your members to comply.
As Torah Observant Believers in Y’shua Messiah, we must not give in to guilt, pressure or misunderstandings as it relates to our responsibilities to tithe–or under Torah Yeshua style, freely give of our resources-physical, talents and financial resources. Tithing is a Torah principle that we can not fully appreciate and practice today. However, the spirit behind the commandment to tithe that is contained in Torah still remains in effect today as a forever and in all your generations commandment from Yahovah. We have an obligation to provide for the ministries that spiritually sustain us. We have an obligation to provide for the less fortunate in our society. We have an obligation to fellowship in celebration of Yahovah’s Feasts. All these obligations and others that I’ve not mentioned commonsensibly would come from portions of our income that we intentionally set aside for these very purposes. Thus, keeping the spirit of the tithing mitzvot makes spiritual sense. But we must not allow ourselves to be guilted or coerced into giving a 10th of our income to sustais ministries and preachers and teachers and organizations. We should give out of our resources with a giving heart and not give in accordance with simple rote obedience to commandments that come from pulpits and other platforms. Master revealed that we are to give. And as a result of our giving, we will receive abundant blessings. Indeed, our modern day Levites–those who deliver to us the truth that is contained in the true Faith once delivered, must receive income in order to live and continue their God-ordained ministries to us. Those in our societies who are suffering and are the less fortunate among us must be taken care of–we are not to turn a blind eye to them. When we go to Sukkot to fellowship with like-minded believers in Y’shua Messiah, we should separate out, well in advance, funds to provide for our transit, our lodging, our sustenance and gifts to the ministries supporting the fellowship gathering.
Thus, the Torah Living Challenge for today is tithing in accordance with the principles taught in Torah. More so, “giving…,” giving over and above simple tithing or a simple 10% of our increase. And, not being coerced or guilted into giving to anyone through a misappropriation of Scripture to support a financial agenda.
Let’s stay prayed up. Let’s stay fasted up. Let’s get studied up…and live Torah Y’shua-style. Until next time, Shalom and may you be most blessed fellow saints in training.

References:
  • The Jewish Encyclopedia
  • The Refiner’s Fire
  • One Torah for All

Music by Dan O Music

Deu. 14:22-29
Lev. 18:21-28

Don’t Eat the Bacon–The Duty of Holiness (Part 2)–Torah Living Daily Challenge 19

by | Oct 27, 2015 | Podcasts

Don’t Eat the Bacon

The Duty of Holiness (Part 2)


You are the sons of Yahovah your God…For you are a holy people [set apart]to Yahovah your God; and Yahovah has chosen you to be a peculiar people to Himself, above all the nations on the earth. (Deuteronomy 14:1, 2)

This is Torah Living Daily Challenge—Episode 19—The Duty of Holiness (Part 2)

In Torah Living Daily Challenge episode 18, we looked at a portion of Torah that addressed the issue of death and grieving and Yahovah’s requirements for us in the way we view and respond to death. Although very brief, the issue being addressed in a single verse, the implications for the Torah Observant Believer in Y’shua Messiah are tremendous. The bottom line of this mitzvah was that we were not to follow the funerary or grieving traditions and practices of the surrounding pagan nations. This was a tall order for us as we were a mix-matched group of wandering folks—not just Hebrews. So many pagan customs and traditions were infused and widely practiced throughout our camp. Of note was the way we dealt with death—how we responded to death. We found that Father has sovereignty over all of creation and that included death. Death is not in the purview of man such that he decides how to treat and behave in response to death. And we found that as Torah Observant Believers in Y’shua Messiah that we had even greater responsibilities as it related to how we must view and deal with death. If you’ve not already done so, please check out episode 18 of Torah Living Daily Challenge to get the full dose of the challenge. Certainly, dealing with death is one of the hardest things that we as humans are at some point in our lives, forced to deal with. And as a holy people—a treasured possession of the Most High—we are still required to behave appropriately when death comes our way. We are to totally rely upon Him and His perfect wisdom and sovereignty. Granted, for some of us, this challenge is not easy—to remain a light to the world in the midst of grief—but with Yah’s precious Ruach haKodesh, we can do all things in Messiah that strengthens us. (Philippians 4:13)

Bacon

Bacon

But now the focus turns to living holy lives as it relates to our diet. For the remainder of this portion, Father gives us clear instructions as to how we are to view the things in this world that we as the human race consume as food. Notice that I carefully stated—how we are to view the things in this world that we as the human race consume as food.

For many of us, one of the greatest challenges coming into the true Faith once delivered, was learning what things are acceptable to consume as food, and what things are not. For me, as an African American, growing up on the east-coast of the United States; raised on southern cooking and culinary traditions, to say that giving up some of the things I loved to eat as a child and young man was difficult is an understatement. Half of the meat products I consumed in my youth were pork based. Not to mention growing up in Baltimore, at the foot of the Chesapeake Bay, shellfish was an annual favorite that I looked forward to each year. Then I came into the Hebraic Roots Faith, only to find that all these things that I loved to eat as a youth were off-limits and that was devastating.

I had to reason within myself a few things: (1) why was Father being so dogmatic about us not eating pork and shellfish? Was He just being difficult? (2) Was there a way that I could skirt around this mitzvah and not be guilty or for that matter, caught consuming forbidden foods? (3) How do I tell my family that I no longer can consume the pork and shellfish and catfish that would be put on the dinner table whenever I’d visit? For me, it was a real quagmire. And to some extent, even after being in the Hebraic Roots for over a decade now, whenever I visit my family on the east coast, I’m forced to deal directly with this issue. This of course takes me out of my comfort zone, because I was raised to respect parents and elders. It’s easy to tell my brothers that I can’t eat that pork chop or I can’t eat crabs with them. But having to tell my mother and my aunt—both amazing cooks—that I can’t eat their meals of forbidden meats and fish was crushingly difficult.

Well, it took time, but I was able to accomplish it. It wasn’t easy at all. In fact, I found myself on a few occasions compromising the Faith and eating these forbidden foods in order to avoid dealing directly with the issue and the inevitable fallout that would ensue.

I guess the challenge as it relates to folks like me, is to figure out where the line in our lives will be drawn. Should my familial relationships be measured in the same vane as my relationship with Yahovah? For me, rejecting the forbidden foods that my mother and family members would prepare for me during my visits had the potential of leading to damage of my closeness and the overall relationship I’d shared with my parents and family for all of my life prior to coming into Hebraic Roots. In fact, this very thing has happened. I am for all intents and purposes dimly viewed by members of my family because of my Faith and my adherence to Torah Living and rejection of forbidden foods. It has troubled me and caused me a great deal of distress and grief. But then, I look to the relationship that I now have with Father, and my life is infinitely better for staying true to Torah. When I compare how my life would be if I compromised my convictions at the dinner tables of my family and the life I now have with Y’shua Messiah in the true Faith once delivered, I see clearly that the life abundant that Master spoke of (as recorded in John 10:10) is truly found on the side of holiness.

The challenge, then, is fulfilling one’s duty to holiness that Father requires us to perform. Surely, we could rationalize that Father prohibited our consumption of certain animals, fish and fowl, because of the deleterious effects that these things would have on our health. But beyond that; beyond the rational, comes the bigger picture that we are challenged to accept: accepting our identities and purpose—I mean truly embracing our identities and purposes as a chosen—an elect—a treasured people of Yahovah, and living out this reality in every aspect of our lives; including our diet. Yes, experts have shown that long-term consumption of these forbidden foods have the potential of causing us physical harm. But what the experts having shown is how compromising; how disobedience; how rejection of Torah will result in a broken relationship with Father and the health of our relationship with Yahovah must always be our primary focus and concern. He requires holiness in order for us to maintain that close relationship with Him that we all desire and that Father deeply desires to have with us collectively and individually. Indeed, Torah doesn’t make us holy. Y’shua makes us holy. Torah, however, is the instruction for living holy lives. Torah is the fulcrum of our Faith as true believers of Y’shua Messiah.

Thus, our Torah Living Daily Challenge for today dear friends is to fulfill our duty of holiness that Father has commanded us to perform. It is not easy. In fact, in our modern world, it can be downright impossible at times. But we can do all things in Messiah that strengthens us. We have Yahovah’s powerful, but precious Ruach haKodesh to aid us in fulfilling our duty to live holy lives.

Don’t give up. Don’t compromise. Stand on the side of holiness in all you do. In the end, Father will reward us and we will have the most unique relationship with the Creator of the Universe that is beyond the imaginations of men.

Until next time—may you be most blessed fellow saints in training. Shalom.

The Duty of Holiness (Part 1)–Torah Living Daily Challenge 18

by | Oct 26, 2015 | Podcasts

The Duty of Holiness (Part 1)

Torah Living Daily Challenge 18

You are the sons of Yahovah your God…For you are a holy people [set apart]to Yahovah your God; and Yahovah has chosen you to be a peculiar people to Himself, above all the nations on the earth. (Deuteronomy 14:1, 2)

Welcome to Torah Living Daily Challenge. This is episode 18: The Duty of Holiness (Part 1).

I love this Faith that we trace back to the first century and Y’shua’s earthly ministry—the giving of the Ruach Kodesh on Pentecost on the Temple Mount weeks after our Master’s ascension to heaven from the Mount of Olives—and the growth of the assemblies throughout the Roman Empires as the Gospel message was preached and taught by the Master’s handpicked apostles. We even trace our lineage back to when we were wandering in the desert under the leadership of Moshe and subsequently Y’hoshua (aka Joshua). Ever since these epic, monumental days, we had drilled into our heads and hearts that we were a special people who Father selected out of the entirety of the human race. This was our identity, so to speak. We were a to be or become a holy people—a set apart people to Yahovah, chosen to be a peculiar people—also referred to in various translations as a treasured possession of the Creator of the Universe.

Mourning for the Dead

Mourning for the Dead

As I continue my Torah studies, I come upon this portion of Torah that addresses our duty to holiness. Verses one and two of this portion set the stage for instructing us on how we are to behave as Father’s treasured possession. We were instructed over and over that we were not to adapt many of the traditions, religious and pagan practices of the surrounding nations. In this particular portion of Torah, Father focused primarily upon pagan funerary practices and diet.

Verse one addresses death ritual practices of the surrounding pagan nations that we were to reject and outright avoid. These practices included disfiguring our bodies in response to grief over the death of a loved one. The disfigurement included cutting one’s flesh and actually disfiguring one’s body in response to one’s grief. One well known funerary practice of the ancient near east pagan nations was to cut a lock of one’s hair and burying that lock of hair with the body of the deceased as an offering to the dead and pagan diety. Clearly, these practices were drenched in a suspicion and paganistic—ritualistic mindset. The casual observer might take exception to the Father’s position on this subject, insisting that these practices harm no one and make little difference in the end. But as I’ve said in many previous postings, Yah’s large and in charge and He sets the rules for His people to follow. Yes, for the casual observer who has no true relationship with Father, such practices mean little to nothing. But to the truth seeking, Torah observant believer in Y’shua Messiah, observing such practices is tantamount to infidelity as it relates to our relationship with Yahovah. Such funerary practices related to observing or honoring the dead are not of Yahovah but are purely demoniacally-based. The reality of the matter is that Father’s will is done as it relates to the death of anyone, as callous and tragic as that may sound. Thus, how we approach death as a Torah observant believer in Y’shua Messiah is vitally important.

Father demands that we set the example for the world to see as it relates to how we grieve over the passing of a loved one. That’s not to say that when someone who we truly cared about dies that we should not nor can not mourn their loss. Even our Master mourned over premature death of Lazarus in Bethany. (Reference John 11:17-53) There is a time and place for mourning (reference Ecc. 3:4), but mourn within the confines of Torah and understanding of what really happens when we die. When we were wandering in the wilderness, our understanding of death and how we should process it was heavily influenced by regional paganistic societies and cultures. We were a hodgepodge group of people coming out of Egypt, possessing diverse and varied understandings of death and grief. Father had to get our attention, because obviously we had members of our lot, practicing pagan rituals upon the death of loved ones. Father had to put a stop to it and explain to us that your focus my be on me: the Maker and Supreme Ruler of Heaven and Earth…I control everything, including who and how one dies. Death is within the strict oversight of Yahovah. Our response to death must then be within the context of Yahovah’s rulership over the lives of men.

Now I don’t suppose to tell you how anyone should respond to the death of a loved one. Trust me, I don’t want any of that. I deal with grief in one form or another each day at my job. But the one thing I do know is that since Yahshua came and died for our sins and arose and ascended to Father in heaven, a door has been opened for a true relationship with Father; death no longer holds the terrible finality that it once had during our time in the wilderness. With the renewed covenant through Y’shua HaMashiyach, we have the opportunity for eternal life. So now when a loved one who was a true believer in Y’shua Messiah dies, we have the expressed hope of seeing and enjoying them once again—next time for eternity. So with that knowledge and understanding of death tucked away in our hearts and minds, Torah’s handling of grief as it relates to dying, has an expanded significance and truth attached to it. Shaul instructed us as follows: “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.” (I Thessalonians 4:13 KJV)

Thus, we are not to respond to death in the same manner that the world around us does. Our grieving is to be within the confines of our relationship with the Father and thus, even in the midst of death, our treasured and holy status as a people of Yahovah shines forth to the world around us. People will wonder about us and maybe even be drawn to us to learn about that which separates us from the rest of the world. That is our challenge dear saints—holiness in the midst of death. How we handle and deal with death within the confines of Torah and our relationship with Father will make us shining examples of Yah’s requirement for holiness to a evil and perverse world. May we live Torah Y’shua-style, in the power and might of His Ruach haKodesh. Shalom.