When we Look in the Mirror of Scripture we will see that we are all Jacobs-Thoughts & Reflections on Torah Reading 33

by | Jun 13, 2025 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

This reading is contained in Genesis/Beresheit 35:9-36:43. I’ve been led to title this discussion “When we Look in the Mirror of Scripture, we see we are all Jacobs.“

Yehovah Appears Again to Ya’achov and Reaffirms to him that He is the Son of the Covenant

Our Reading this Shabbat is a continuation of the story of Jacob or Ya’achov, who’d previously worked for Laban, his uncle, living in Paddan Aram, for 20-years, in exchange for Laban’s daughter Rebekah to become his wife. And so, while Laban was away, Ya’achov packed up his wives and servants, as well as his cattle and flocks, and set out on the long journey back to Canaan to be reunited with his parents. Along the way, he is confronted by his uncle Laban because he abruptly left Paddan Aram with his daughters without giving him notice. As well as meets up with his once outraged brother Esau, who he tricked out of his birthright. Both encounters Yah miraculously resolved peacefully on Ya’achov’s behalf. Also, during his journey back home, Ya’achov wrestles with an unnamed divine entity. That interaction set into motion a renewal of the covenant between Yah and Ya’achov.

Upon his arrival in Shechem, his only daughter of record, Dinah, is raped by one of the patriarchs of that city. This tragic incident led to the slaughter of every male of Shechem at the hands of Simeon and Levi. The slaughter of the men of Shechem led to Ya’achov and his family’s rapid departure. The family would settle in Bethel for a period.

Moshe records here in our reading that Yehovah (1) appears to Ya’achov upon his arrival at Bethel, and (2) Yah blesses Ya’achov by reaffirming him to be the son of the covenant (35:9). So, the immediate questions that come to my mind about this verse are: (A) How did Yehovah appear to Ya’achov? and (B) how did Yah bless Ya’achov?

Scholars refer to physical and visual manifestations of Yehovah to His people as “theophanies.” A theophany, according to the Oxford Dictionary, is a visible manifestation of God to humankind. Unfortunately, our text does not describe how Yah appeared to Ya’achov. What specifically those previous theophanies might have looked like is subject to interpretation and speculation. Regardless, because Yah inspired Moshe to write, despite our not knowing all the nuances he has been led to mention in his narrative, we must accept it at face value unless otherwise noted. But it is a likely bet that Yah appeared to Ya’achov in human form. Yah can do those sorts of things, you know.

Well, Moshe indicates that Ya’achov witnessed and experienced at least one previous theophany. Could Moshe be alluding to the wrestling encounter Ya’achov had with the divine being back in 32:28-29. Or could Moshe be referring to the conversation Ya’achov had with Yah when he had the vision of angels ascending and descending on a ladder in 28:10-22? The Jewish sage Rashi states that “God appeared again to Jacob for a second time in the same location (i.e. Bethel), once when he left (i.e. during the time he was fleeing from the face of his brother Esau) and now, again, when he returns to Bethel. Nevertheless, this encounter with the Creator of the Universe was greater in significance than any previous encounter he’d had with the Great I Am.

The Pinnacle of Ya’achov’s Life: Yah Reaffirms and Confers His Covenant Blessing Upon Ya’achov

Yah identifies himself to Ya’achov as El-Shaddai (aka Yah Almighty) and officially changes his name to Yisra’el. And then the Almighty renews and reiterates Yisra’el’s rightful place within the framework of the Abrahamic/Avrahamic Covenant (35:10-12) which certified that: (1) He and his descendants would be fruitful and multiplied; (2) he would become a nation as well as an assemblage of nations from which kings would emerge from his loins; (3) and Yisra’el would inherit the same Land that Yah promised Avraham and Yitschaq. Here, Yisra’el is confirmed as the true son and perpetuator of the [Avrahamic] Covenant or Promise. No longer was Ya’achov to be identified as the trickster he once was in his younger days, but rather, Yisra’el, as “the one blessed of Yehovah” (Matthews, Kenneth A., NAC Commentary on Genesis). With this name change, Yehovah confers upon Ya’achov a national identity as well as a royal pedigree. Halleluyah!

 

Many have embarked upon extensive studies into the potential meaning of Yisra’el/Yasharal. Unfortunately, there is little to hang our intellectual or spiritual hat on as it relates to the meaning of Israel. Thus, we will not consider aspects of its meaning here today.

 

The Scriptural Concept of Blessings

Scripturally speaking, humans may confer blessings upon another human. In such cases, blessings comprise “wishes; verbal or actionable expressions; or [material] gifts” of some type; all of which are meant for the wellbeing of the one receiving the blessing (Logos Cultural Concepts). However, in cases of “Divine Blessings” or of “Yehovah” blessing His people, they are acts of divine favor that are directed towards and conferred upon the receiver of those blessings. Ya’achov, in the reading before us, received Yah’s glorious favor, a favor that extended beyond his own life to his 12 sons and ultimately to all humanity through Yeshua Messiah’s person and ministries.

This is the blessing that Yah confers upon Ya’achov. And Yah confers this blessing upon Ya’achov face-to-face. In Person as El or Al Shaddai. Thus, Yah reiterates to Ya’achov the elements of the original Avrahamic Covenant and the irrevocable promises that are embedded in that covenant.

We who belong to Yahoshua Messiah are blessed — favored of Yah — in that we are privy to the same covenant promises that were lavished upon the patriarchs of old. Through the auspices of Yah’s renewed covenant and the work of Yahoshua our Mashiyach, we are engrafted into the commonwealth of Yisra’el/Yasharal, whereby we have the divine opportunities to receive the inheritance, the salvation, the shalom, the royal and priestly partnership that is embodied in the covenant Yah cut with Ya’achov (Romans 11).

Two Historical Events of Consequence

Two historic events occurred after Yehovah affirmed His covenant promises with Ya’achov (aka Yisra’el): (1) Rachel dies after delivering Ya’achov’s youngest son, Benyamin/Benjamin, and (2) Rueben, Ya’achov’s oldest, has sexual relations with Bilhah, one of his father’s two concubines (35:16-22). Ya’achov realized this at some point. But our text does not reveal nor describe how Ya’achov reacted to this serious infraction. But the incident between Rueben and Bilhah, however, would ultimately lead to Reuben losing his birthright at the end of Ya’achov’s life (Gen 49:3-4).

 

The Nation of Yisrael/Yasharal

In chapter 35, beginning at verse 22, Moshe lists the sons – soon to be tribes of Yisra’el: ( (22) Now the sons of Ya’achov were twelve: (23) The sons of Leah: Reuven, Ya’achov’s bachor (i.e. Ya’achov’s firstborn), and Shimon or Simeon, and Lewi/Levi, and Yahudah/Judah and Yissachar and Zevulon; (24) The sons of Rachel: Yoseph and Benyamin: (25) And the sons of Bilhah, Rachel’s handmaid: Dan and Naphtali: (26) And the sons of Zilpah, Leah’s handmaid: Gad and Asher: these are the sons of Ya’achov, who were born to him in Padan-Aram. (RSTNE)

 

Record of the Death of Yitschaq — Ya’achov’s Father

The remaining 3-verses of chapter 35 briefly describe the end of Yitschaq’s life. Within the storyline of our reading today, ultimately, Ya’achov and his troupe arrive and settle in Mamre or Kiriath-Arba, all of which are early names for the city of Hebron. Here, Ya’achov returns to his home and the home of his Grandfather Avraham and Father Yitschaq. Yah indeed kept His promise to Ya’achov that He would return him to his father’s house (28:15-21). Moshe makes a point to mention that both Avraham and Yitschaq were both “aliens” or “ger” in the Land. This Hebrew term “ger” is also rendered as “sojourners” in some English translations. The concept of Yah’s chosen ones being sojourners/aliens/ger in a Land that Yah promised they would possess is significant. For each of them died without ever truly realizing this covenant land promise (26:3).

It wasn’t that Yehovah failed to deliver on His promise to the patriarchs. But rather, the promise of taking physical possession of the Land was to be realized by their descendants centuries later. However, each of the patriarchs possessed the Land in essence during their lifetime as each one of them was exceptionally prospered in the Land despite their alien/sojourner/ger status. In fact, the patriarchs were prospered beyond any of the natives of the Land. They may not have held physical possession of the Land during their lifetimes, but the natives of the Land viewed them with awe, and they were acutely aware that they were exceptionally blessed servants of El Elyon/Al Alyon.

Nevertheless, when Sarah died, Avraham purchased a field and a burying place from the sons of Heth in Hebron (Gen 23 & 25), which would serve “as the center of the family’s heritage and claim on the land” (Matthews, Kenneth A., NAC Commentary on Genesis). Yet despite each patriarch’s alien status during the time they dwelt in the Land, Yah blessed and prospered them exceptionally. And they all lived full lives. In fact, our text informs us that Yitschaq lived 180 years of age and “was gathered to his people, old and full of days,” having both his sons, Esau and Ya’achov, there to bury him (35:28-29).

Spiritually speaking, we who are beloved and disciples of Mashiyach, are currently “ger” in the land in which we dwell. We should not consider the countries, cities, states, and such that we presently dwell in as our home. For, as Shaul wrote to the Messianic Assembly in Corinth:

“For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens” (2 Cor 5:1; KJV).

Master Yahoshua declared unto us through His disciples turned apostles that in His Father’s house are many dwelling places, of which He would go and prepare such a place for us (Joh 14:2).

We are destined for the Kingdom, which will be headquartered in the Land of Promise – Yisra’el. The final redemption of Yasharal will include her receiving and dwelling in peace in the Land of promise once and for all. And we who are His will also share in the promises contained in the original covenant.

 

Jubilee’s Account of our Reading Specific to Ya’achov’s Interaction with His Father Isaac/Yitschaq

If the Book of Jubilees is to be believed, we find a little more details added to the story of Ya’achov returning to his father Yitschaq’s and mother Rivkah’s home in the Book of Jubilees. According to the Jubilee(s) authors, upon Ya’achov arriving at his parents’ home, Ya’achov took Levi and Yahudah with him to meet his mother Rivkah/Rebecca and father Yitschaq/Isaac (Jub 31).

At this meeting, Yitschaq kisses and embraces Ya’achov, Judah, and Levi. In particular, the Jubilee text notes that Yitschaq hung tightly to Ya’achov’s neck and wept.

The text furthermore notes that a “Spirit/Ruach of Prophecy” came down into Isaac’s/Yitschaq’s mouth as he took Levi and Yahudah/Judah by their respective hands. And Yitschaq/Isaac then blesses both of Ya’achov’s sons. He foretells of Levi, assuming a priestly role over Yisra’el/Yasharal. As for Yahudah/Judah, Yitschaq/Isaac foretells that through Yahudah would come the Yeshua (i.e.the salvation of Yisra’el/Yasharal). Yahudah’s seed would be that of royalty. And the Holy One that would emerge from his loins would bring great peace for all the sons of the beloved.

 

After this blessing event, Ya’achov, along with his two sons, and his mother Rivkah, depart Hebron for Ya’achov’s home-base of Bethel. Ya’achov was intent on sacrificing and worshiping Yehovah at the altar/pillar he’d erected there. His father, Yitschaq/Isaac, declined to accompany his son and grandsons back to Bethel because of his advanced age and lack of stamina. But upon arriving back in Bethel, Levi has a dream. He learns from that dream that he was to be ordained and made a priest unto El Elyon. He and his sons, forever (Jub 32).

And so, as Ya’achov proceeded with giving a tithe of all he possessed unto Yah, according to the Jubilees text, Levi fell to that portion belonging to Yehovah. Thus, Ya’achov clothed Levi in priestly garments and filled Levi’s hands (i.e. Ya’achov gave Levi a full slate of tasks to perform as a priest unto Yehovah on behalf of Yisra’el).

Spiritual Take-Aways to our Reading

Many of us have this almost mythological perspective that the patriarchs were, from the start, these paragons of virtue, righteousness, and holiness. But if there is anything to be recognized from our reading, it’s the fact that the patriarchs were anything but these things. In fact, Ya’achov was a felonious “trickster” who seemed to always be on the lookout for ways to get over on the people in his life. Turns out that Ya’achov was self-absorbed and somewhat selfish. For a time, he permitted his household to maintain their idolatrous ways despite knowing better. He possessed a felonious lack of control over his children in that his only recorded daughter ventured out into Shechem unchaperoned, probably looking for a good time, and was raped as a result. His sons, seeking to avenge their sister’s rape, not only murdered the rapist and his father, but all the men of Shechem. As Torah teacher and author Tim Hegg of Torah Resources so astutely notes in his commentary on this passage, Ya’achov, despite being the son of the covenant, he and his family were transgressors of Torah. Sure, Torah had not been codified in Ya’achov’s day. But if the apocryphal book of Jubilees is to be believed, Torah mandates were known, and for the most part, followed by Yah’s people well before the Sinai Revelation. Yah’s ways and His Words were passed down from father-to-son. At the very least, Avraham would have schooled Yitschaq/Isaac, and Yitschaq/Isaac would have schooled Ya’achov in the ways of the Almighty.

But the point to be made here as it relates to the patriarchs’ personal flaws is that Yah did not withdraw Himself, nor did He annul the covenant He’d cut with them. Despite their misgivings, Yah reached out to each patriarch, verbally and personally, and certified His covenant with them. And He blessed each of them abundantly.

 

Yah Does the Choosing and the Using

The other thing to glean from our reading is that Yehovah unilaterally intervened into the affairs of man at this juncture of human history. Men did not coax Yehovah into engaging with them. Yah unilaterally sought to work out His redemptive and Kingdom plans through the individuals He chose. It wasn’t the man who sought Him out. And this is the way it has been since the “Great Fall.” And it then falls to Yah’s human target to respond, either in a positive or negative manner. As it relates to the reading that is before us today, Yah approaches Ya’achov to affirm the continuance of the covenant He’d previously cut with Avraham and Yitschaq/Isaac. And in response to Yah’s call and affirmation, Ya’achov says yes and he obeys Yah by returning to the Land of Promise.

Yah, through His Son Yahoshua, called, and continues to call us even today to offer us a stake in His coming Kingdom. And it then behooves us to positively respond to His call by unmitigated obedience.

Ya’achov, of course, was undeserved of the glorious privilege that the Creator of the Universe put before him. Yet, despite his many faults, Yah persisted in his intention to perpetuate His redemptive and Kingdom rule through flawed Ya’achov.

Is not Ya’achov, then, like most of us? I, of anyone, flawed beyond reason I might add, would not be before you today, beloved, if Yah did not persist in His investment in me to do my part in the Master’s Great Commission: To allow His Spirit/His Ruach to transform me into the image of Master Yahoshua so that I may image Him — YHVH — wherever I may go on this earth. To walk in the very same covenant calling that He — Yah — passed on to Ya’achov in our Reading today.

Yes. Yah rescued me from the sinking sand that once defined my life. He rescued me from the muck and mire that I allowed myself to wallow in for much of my adult life. And He placed me on a firm, solid, and eternal foundation or bedrock that is Yahoshua HaMashiyach.

What about you, beloved? Are we not all, in a sense, Ya’achovs/Jacobs?

Despite his many deficits, Yah, for whatever reason, chose Ya’achov, before him Yitschaq/Isaac, before Him Avraham, from all the souls to have inhabited this earth, to perpetuate His redemptive and Kingdom plans. Ya’achov was His man, flaws and all. There was no one else He wanted for the job. And that speaks volumes for each of us. Once Yah has chosen us, we can rest in His investment in us. We are His, and He becomes ours. Praise Yah from Whom all blessings flow! There was and is no one else He wants for the job.

For as far as the Almighty was concerned, He was intent on doing a great transformative work in the life of Ya’achov, just as He is doing in us today through the transformative work of His Ruach HaQodesh operating within each of us. He would take the raw material that was Ya’achov, which if we were in Yah’s shoes, we likely would discard, and make him into that paragon of virtue, righteousness, and holiness He desires of His elect ones. Yah was, and still is today, happy to do the heavy lifting in the life of His chosen ones.

Thus, Yah renews the covenant He cut with Avraham, with Ya’achov. And He extends those same covenant promises to bene Yasharal — the sons and daughters of Yasharal. That includes you and me, beloved. For we, through the Person and ministries of Yahoshua, are engrafted into the commonwealth of Yisra’el (Rom 11). And we stand to inherit all of the promises contained within the covenants Yah cut with each of the patriarchs of our illustrious Faith. Halleluyah.

Yah’s Persistent Keeping of Covenant Despite our Failures is not Indicative of His Tolerance for Lawlessness

Given all that we just discussed as it relates to Yah doing His transformative work within the patriarch Ya’achov, we should not presume that Yah is okay with His people continuing to operate outside Yah’s expectations for righteousness, holiness/set apartness, and obedience to His voice/Words/instructions. Absolutely not.

Truth be told, beloved: Yah wholly expects and requires His elect ones to fear and obey Him (Ecc 12:13). Failure to comply with this whole duty of man in relation to the Creator of the Universe, will ultimately result in curses overtaking the chosen one’s life and potentially the lives of their family members, as detailed in Deuteronomy/Devarim 27 and 28.

And so, at some point in our persistent disobedient state, just as was the case with Ya’achov, Yehovah is going to get our attention. And if we are indeed in a true covenant relationship with Yehovah, He won’t abandon us. But rather, our resistance will incite challenges to erupt throughout our lives until we straighten up and fly right.

When we say “yes” to Him, as Ya’achov did, and we obey the terms of the covenant we have with Him, and we obey His Word, Yah will do the heavy lifting on our behalf and His spirit that is operating within us will transform us, over time, into the image of our Master Yahoshua (Rom 12:1-2):

I call upon you, therefore, brothers, through the compassion of Elohim, to present your bodies a living offering—set-apart, well-pleasing to Elohim—your reasonable worship. (2) And do not be conformed to this world, but be transformed by the renewing of your mind, so that you prove what is that good and well-pleasing and perfect desire of Elohim. (The Scriptures, 3rd edition; Northriding: Institute for Scripture Research, 2009).

18And we all, as with unveiled face we see as in a mirror the esteem of יהוה, are being transformed into the same likeness from esteem to esteem, as from יהוה, the Spirit (The Scriptures, 3rd edition Northriding: Institute for Scripture Research, 2009, 2 Co 3:18).

6being persuaded of this, that He who has begun a good work in you shall perfect it until the day of יהושׁע Messiah (The Scriptures, 3rd edition; Northriding: Institute for Scripture Research, 2009, Php 1:6.).

29“Take My yoke upon you and learn from Me, for I am meek and humble in heart, and you shall find rest for your beings. 30“For My yoke is gentle and My burden is light.” (The Scriptures, 3rd edition Northriding: Institute for Scripture Research, 2009, Mt 11:29–30)

The Start of Something New

Ya’achov’s spiritual transformation at this juncture of his life was marked by (1) Yah changing his name from that of Ya’achov to that of Yisra’el/Yasharal. And (2), his returning to Canaan — specifically to Bethel — as well as to his father’s house in Hebron. This has and continues to be about a select people, a covenant, and a Land. These actions, as Tim Hegg described, “mark the Divine acts of election” (Hegg, Tim; Commentary on Genesis; Torah Resource; p. 264).

At this juncture, Ya’achov has become a new man — the true son of the covenant — which the prophet brilliantly captures as such:

Ephrayim is feeding on wind, and pursuing an east wind. All the day he increases falsehood and ruin. And they make a covenant with Ashshur, and oil is sent to Mitsrayim. 2And יהוה has a controversy with Yehuḏah, to punish Ya‛aqoḇ according to his ways, to repay him according to his deeds. 3He (Ya’achov) took his brother by the heel in the womb, and in his strength he strove with Elohim. 4He strove with the Messenger and overcame, he wept and sought His favour. He found Him in Běyth Ěl… (The Scriptures, 3rd edition, Northriding: Institute for Scripture Research, 2009, Hos 12)

Ya’achov’s journey and transformation serves as the planned means by which Yehovah would extend and perpetuate His eternal Kingdom here on earth. This through one man who started off as a “supplanter” and transitioning to a “prince” of “uprightness and integrity before Yehovah” (Hegg, Tim; Commentary on Genesis; Torah Resource; p. 265)

Thus, we add to our prayers each day: “May Your Kingdom come; Your Will be done; [here in our lives] and here on this earth, as it is in heaven” (Mat 6:10).

 

Ya’achov’s Worship Points us to our Worship of Yehovah Today

Ya’achov responded to Yah’s call and renewal of the covenant in and through his erecting “a pillar at the place where Yah had spoken with him” (35:14) — i.e. Bethel. And upon that pillar, Ya’achov poured out a drink offering and anointed it with oil (35:14).

Upon fleeing before the face of his brother Esau many years prior, Ya’achov took the stone upon which he’d rested his head in the same place of Bethel — where he dreamed of a stairway that touched earth and extended up to heaven, having Yah’s holy angels ascending and descending upon it — and placed it upon a pillar he’d erected. And upon this stone structure he poured oil (Gen 28:12-22).

Of course, Ya’achov’s libation/drink offering and anointing the erected pillar with oil in our present reading carries with it interesting spiritual applications such as the libation/drink  offering representing the joy Ya’achov now possessed in his renewed relationship with Yehovah.

The oil application could be an act of “consecration and memorialization” according to Tim Hegg. The pillar and its location would be considered holy — set apart — sacred. The pillar would have become a sacred monument. Of course, the oil also represents Yah’s Spirit/His Ruach — His abiding presence in the life of the elect one. Thus, Ya’achov’s naming of the place as Bethel is most fitting here: that being “House of God.”

These all were solemn and acceptable acts of Yah-worship. (Watch or listen to my teaching on True Biblical worship According to the Original Covenant.) And so, what these worshipful acts possibly indicate was Ya’achov submitting himself to Yah and acknowledging Yah’s sovereignty over his life and him recognizing that Yah is the source of his happiness; his wellbeing; and his prosperity. Ya’achov in this worshipful act recognizes/acknowledges before the court of heaven that Yah is his everlasting portion — Yah being the fount from which all of his life flowed.

Despite Having Joy in Yehovah, the Chosen One will Invariably Endure Sorrow

Despite this being a season of shalom and joy for this juncture of Ya’achov’s life, the patriarch’s life would continue to be punctuated by a series of challenges and tragedies. In fact, soon after his joyous, covenant affirming encounter with Yehovah, Ya’achov would lose his beloved wife Rachel (35:16-22). Later on, Ya’achov would face even more life challenges, including the death of his father Yitschaq/Isaac (35:25-29) and of course, he would face additional family strife and hardships in his later years.

 

The Descendants of Esau and the Kings of Edom

Chapter 36 details the descendants of Esau and the Kings of Edom. Given the difficult history and strife that has always existed between us and Esau and Edom, why would Yah devote an entire chapter to their descendants?

This thorough coverage of Esau’s posterity — his descendants — by Moshe here in our reading shows how Yah deals justly and righteously with even those souls who fall outside the boundaries of the covenant He’s established with His chosen ones. Just as He chose to be in covenant with Ya’achov, Yah chose to prosper his wayward brother Esau in accordance with Yah’s Will and Purpose.

This says to us that despite our being in covenant with the Creator of the Universe and receiving all of the blessings that are inherent with that covenant relationship, it is not our place to criticize Yah about or concern ourselves with the prosperity that our enemies may receive in this life. You see, Yah often operates at levels beyond our wherewithal to comprehend. He knows what He’s doing at all times. At times, Yah’s treatment of the unrighteous defies righteous sensibility. But In the end, Yah will be justified and He will receive the glory, honor, and praise He so just deserves.

In Closing

So, in closing beloved: We are most blessed of Yehovah that He’s given us His Torah and the history contained therein, to learn from and to help inform our upright walk in Yeshua Messiah. Of Torah, the apostle wrote:

11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 12 Wherefore let him that thinketh he standeth take heed lest he fall. 13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. 14 Wherefore, my dearly beloved, flee from idolatry. 15 I speak as to wise men; judge ye what I say. (The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. Bellingham, WA: Logos Research Systems, Inc., 2009, 1 Co 10:11–15)

Let us use that which is contained in our weekly Torah Readings to correct our faults and order our walk in Messiah. May this and all of the other readings Yah has gifted us serve as mirrors, in that we see ourselves and see just how far we’re missing the mark of the high calling in Messiah. But more importantly, to correct our faults and to operate in covenant in an upright and holy manner as we await our Master’s glorious return.

Of this very thing the apostle wrote to the Messianic Assembly in Philippi:

I even consider all things to be loss because of the surpassing greatness of the knowledge of Christ Jesus my Lord, for the sake of whom I have suffered the loss of all things, and consider them dung, in order that I may gain Christ 9 and may be found in him, not having my righteousness which is from the law, but which is through faith in Christ, the righteousness from God on the basis of faith, 10 so that I may know him and the power of his resurrection and the fellowship of his sufferings, being conformed to his death, 11 if somehow I may attain to the resurrection from the dead. 12 Not that I have already received this, or have already been made perfect, but I press on if indeed I may lay hold of that for which also I was laid hold of by Christ. 13 Brothers, I do not consider myself to have laid hold of it. But I do one thing, forgetting the things behind and straining toward the things ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. (W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Php 3:8–14)

The Two Afflictions That Get God’s Attention

by | Apr 3, 2025

Messianic Torah Observer Podcast Episode: The Two Afflictions That Get God's Attention Host: Rod Thomas Date: April 3, 2025 Episode Summary: In this episode, Rod Thomas shares his thoughts ahead of the spring feast and discusses the significance of Yom Kippur, the Day...

read more

Becoming a Kingdom of Priests in Light of the Melchizedekian Order-Part 6 of our Melchizedek Series

by | May 10, 2025 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

This is “Becoming a Kingdom of Priests in Light of the Melchizedekian Order-Part 6 of our Melchizedek Series.” 

 

Yah always intended for a royal priesthood to operate amid His set apart people. He stated his intentions when He gathered our ancient cousins at the base of His Holy mountain, just before He spoke down to them His 10-Words/Commandments and the terms of His covenant:

 

4‘You have seen what I did to the Mitsrites, and how I bore you on eagles’ wings and brought you to Myself.

5‘And now, if you diligently obey My voice, and shall guard My covenant, then you shall be My treasured possession above all the peoples—for all the earth is Mine—

6‘and you shall be to Me a reign of priests and a set-apart nation.’ Those are the words which you are to speak to the children of Yisra’ěl.” (Exo 19; The Scriptures ISR)

 

This is what Avram’s Melchizedek embodied, as recorded in Genesis 14 — that is, a royal priest — a single man filling two-offices — king (of Shalem/Salem) and priest of Ahl Ahlyon, Yah Most High.

 

And despite my personal opinion that Yah DID NOT merge the Melchizedekian and Levitical Priestly orders as some have suggested — and as we discussed in the last two installment to this series — Yah revealed to Moshe that if we — bene Yasharal/Sons of Israel were: (1) obedient to His voice (aka His “dabar” or His Words or instructions), and (2) we kept (i.e. “shamar” or guard) His covenant (aka His “berit”), we would become unto Him a kingdom of (aka a “man-la-kah”) — that is royal or kingly — priests and a set apart/holy nation.

 

Note that an essential prerequisite or requirement to the nation becoming this royal priesthood is that His people must “shomer” — guard and keep — Yah’s covenant. For without an intact covenant — that is, unless we are guarding/keeping/walking out Yah’s covenant — Yah will not sanction such a royal priesthood in His Name among us.

 

We entered into covenant with Yah when we accepted the terms of his covenant agreement — we accepted His “ketubah” if you will — at the base of Mount Sinai. We said “yes” to Yah’s proposal and we entered into covenant with the Creator of the Universe. The covenant we cut with Yah was then sealed/ratified with blood and a celebratory meal (Exo 19:8; 24:7-11)

 

But of course our ancient cousins broke covenant with the Almighty when they engaged in Golden Calf worship just days after the nation had ratified the covenant with Yah (Exo 32). Their breaking of covenant with Yah put an indefinite hold on their nation becoming that royal-priesthood Yah desperately desired for His people to become.

 

And so, Yah installed and put into operation the Levitical Priesthood over the nation. The Levitical Priestly Order is a restrictive priesthood where only the sons of Levi could serve and only the sons of Aharon could serve as High Priests and serve in the sanctuary.

 

Here’s a quick summary of the events that led to the rise of the Levitical Priesthood:

 

  • The Covenant is Ratified (Exo 24).
  • The Tabernacle [Make-up] is Revealed to Moshe (Exo 25-27).
  • Yehovah reveals what the Levitical Priestly Garments were to be Fashioned. It is here that Yehovah reveals to Moshe that Aharon and Sons were to serve as His select priests (Exo 28-29:35).
  • Yehovah Communicates the Precise Regulations for the Tabernacle Sacrificial System (Exo 29:36-46).
  • Yehovah reveals to Moshe the Make-up of the Furnishings of the Tabernacle (Exo 30-31).
  • The Golden Calf Incident Cuts Short Moshe’s and Yehovah’s Time Together on Yah’s Holy Mountain (Exo 32).

 

Now, I was always of the thinking that Yehovah established the Levitical Priesthood in response to the Golden Calf incident. But the Exodus/Shemote chronology shows that Yehovah established the Tribe of Levi, in particular Aharon’s direct line, to serve as His anointed priests (Exo 28) prior to the Golden Calf Incident (Exo 32).

 

It is striking that Yehovah kept Aharon as His Cohen HaGadol/High Priest, given the critical role he played in creating the Golden Calf and establishing the worship system around it:

 

(1) And when the people saw that Moshe delayed to come down out of the mountain, the people gathered themselves together to Aharon and said to him, “Get up, make us ahlohim that she go before us; for as for this Moshe, the man that brought us up out of the Land of Mitzrayim, we do not know what has become of him.” (2) And Aharon said to them, “Break off the golden earrings which are in the ears of your wives, of your sons and of your daughters and bring them to me.” (3) And all the people broke off the golden earrings that were in their ears and brought them to Aharon. (4) And he received them at their hand and fashioned it with a graving tool, after he had made it a golden calf: and they (i.e. the tribal leaders) said, “These be your ahlohim, O Yasharal, that brought you up out of the Land of Mitzrayim” (5) And when Aharon saw it, he built an altar before it. And Aharon made a proclamation and said, ‘Tomorrow is a moed — a feast to YHVH’” (32; RSTNE).

 

Notice beloved that the graven image of a calf was not named by the people, other than being identified as the gods that brought them out of the Land of Egypt (32:4). Aharon followed up by proclaiming the nation celebrate the next day with a feast to Yehovah (32:5).

 

So, what was really going on here and how were our ancient cousins interpreting all that was taking place before them?

 

Nahum M. Sarna asserts in his articles in “The JPS Torah Commentary on Exodus” (1991) that the Golden Calf served as “the pedestal on which the god stood, elevated above human level.” Thus, if this understanding is indeed correct, then YHVH would have symbolically been positioned atop the golden calf. YHVH, of course, is invisible to the human eye, unless Yah chooses to manifest Himself in some form or another, which is a very rare occasion.

 

Thus, our ancient Hebrew cousins, there at the base of Mount Sinai, just weeks after having cut a covenant with YHVH that prohibited them from “making any graven image, or likeness of anything… in heaven… in the earth… in the water… under the earth” (Exo 20:3-6), associated the golden calf with YHVH. For it is Aharon who proclaims to the people: “A feast for YHVH tomorrow” (Exo 32:5).

 

The people, all having grown up in very pagan Egypt, were accustomed to seeing images of the various demigods of the land. However, YHVH had become a cognitive challenge to the people. YHVH is invisible. Yet, as long as Moshe was in their sights, they no doubt associated YHVH with Moshe. But with Moshe’s 40-day absence on Yah’s holy mountain, the people had become somewhat jaded or cynical or uncertain towards YHVH. So, these demanded of Aharon, who would shortly become the designated Cohen HaGadol — the High Priest for the nation — that he produce “gods” (elohim/ahlohim) that would go before them (Exo 32:1). They “wanted an appropriate visible object that would recall the Divine Presence in their midst” (ibid). That divine presence, of course, was Yehovah.

 

The transgression, then, was not that of the people worshiping the golden calf, but rather, it was them creating the golden calf — making for themselves a graven image of which they looked upon and referred to as the God(s) that brought them out of Egypt.

 

It was heads of the tribes that took it upon themselves to address the concerns of their kin, who had become uncertain of Yah’s presence among them and the whereabout of their human leader Moshe. Thus, these leaders sought to divert the attention of their kinsmen away from their uncertainties in Yehovah and Moshe and have them placed upon the graven image or the golden calf. And this is why Yehovah prohibited His people from fashioning graven, molten images in the first place (Exo 20:4-6). These tribal heads were left in charge to keep the people in check and to care for them. But instead of orienting the peoples’ attention — keeping them focused on Yah — they appealed to the peoples’ base predisposition to look to idols — graven images — as the source of their wellbeing. Tragically, some of these leaders no doubt had previously engaged and enjoyed a covenant confirmation meal on Mount Sinai along with Moshe, Aharon, and Sons. In fact, these had entered into the direct presence of YHVH (Exo 24:9-11). So, what caused these to falter and give in to the whims of their kinsmen?

 

Nahum Sarna comments further that instead of being an object of worship that opposed Yah, as so much of denominationalism teaches, the golden calf — graven, molten image — was an object that the people could look upon and invoke the God of Yisra’el (The JPS Torah Commentary on Exodus). It added visual value to their weak sensibilities, such that it served as a universal symbol that they all felt secure enough to get behind. And this makes more sense, at least it does to me, that somehow, this mixed multitude had lost sight of the true Ahlohim, YHVH, that through many unfathomable wonders, and with a strong arm, redeemed and delivered them from bitter Egyptian bondage. The problem that our ancient cousins struggled with, however, was a severe absence of trusting faith, and a terminal case of stiffneckedness. And in just a couple verses, YHVH would acknowledge this sad reality to Moshe:

 

“And YHVH said unto Moses, ‘I have seen these people, and behold, it is a stiffnecked (i.e. qe-seh, or difficult) people’” (Exo 32:9; KJV; cf. 33:3-5; 34:9; Deu 9:6-13; 10:16).

 

Yah continued:

 

“… I will hide My face from them, I will see what their end shall be. For they are a very froward generation; children in whom is no faith” (Deu 32:20; KJV).

 

 

And so, these soothsaying elders and tribal leaders presumed Moshe to be dead, and they jubilantly declared to their people: “These are your gods, Israel, who brought you up from the land of Egypt” (Exo 32:4; LEB).

 

Aharon follows the elders’ declaration with a proclamation that the next day, “a feast of YHVH…” (Exo 32:5; LEB).

 

And indeed our ancient cousins celebrated, worshiped, and feasted the next day:

 

“And they started early the next day, and they offered burnt offerings and they presented fellowship offerings, and the people sat to eat and drink, and they rose up to revel” (Exo. 32:6; LEB).

 

The nation that should have become a set apart people and a royal priesthood engages in priestly activities towards the golden calf:

 

  • Rendering sacred burnt offerings (i.e. o-lot). These are supposed to be wellbeing offerings intended to commemorate the offerers’ covenant relationship with YHVH (Lev 3-7).
  • Rendering fellowship (i.e. se-la-mim) offerings. These are always rendered for purposes of atonement (Lev 1).

 

These acts, along with the feasting and revelry, had to have been such an affront — a profound and utter offense to YHVH. For He explained to the nation just days prior, that under no circumstances are His covenanted people to (1) make a graven image of any creature; and (2) bow down to such images; and (3) serve such images. He declared:

 

“You will not make alongside Me gods of silver, and gods of gold you will not make for yourselves” (Exo 20:23; LEB).

 

And so what did our ancient cousins do? They did the very thing Abba Yah commanded them not to do. And on top of that, they engaged in sacrificial worship rituals that exclusively belonged to Yah (Exo 10:25; 18:12; 20:24; 24:5; 29:18, 25, 42; 30:9, 28; 31:9). And because these sacrificial worship rituals belong exclusively to Yah, He alone determines how, when, where, and why they are to be rendered. Consequently, our ancient cousins agreed to obey these commandments (Exo 24:3-7), and because they violated Yah’s explicit commandments/instructions, they broke covenant with Yah.

 

 

The covenant Yah intended to cut with us at Sinai included a provision whereby our nation would become (1) a kingdom of priests and (2) a set apart people if we obey Yah’s instructions and remain in covenant with Him. What did Yah mean by we would become a kingdom of priests? What relationship or connection would this particular priesthood have with that of the Melchizedekian Priestly Order, if any at all? Does this kingdom-priest covenant arrangement apply to us who are engrafted into the commonwealth of Yasharal?

 

Isaiah 61:6. But you shall be called the priests (cohenim) of YHVH. You will be called servers of God… (LEB).

 

The mention of a kingdom mandates the existence of a king (i.e. a melech). That king is Yeshua HaMashiyach. But this malchut/kingdom, ruled by the righteous king, will be unique — special — more precious than any nation on the planet. The nation is peopled by individuals that are fulfilling their Yah-derived and given purpose on the earth. Their covenant relationship sets them apart from the rest of humanity. And thus, because of their covenant relationship with Al Ahlyon (aka God Almighty), they not only reflect the image of YHVH to all creation, but they serve as [direct] facilitators or references for the world to experience Yah’s divine presence and Yah’s blessings (Gen 12:3; Deu 4:6; 1 Pet 2:5, 9 ). Yah always intended for Yasharal to be a set apart kingdom of intermediaries between Yah and the rest of humanity. For through His covenant people — including the engrafted ones — Yehovah would reveal Himself to a fallen world. Yasharal would be Yah’s holy emissary: Yah’s representative among the nation peoples of the world. The role of the Yah-sanctioned priest is always to “stand between Yah and humanity and to help bring humans closer to Yah” by (1) educating the world in Yah’s Torah, (2) ensuring righteous justice is dispensed, (3) to facilitate Yah’s favor being passed upon fallen humanity, (4) to show or model proper halachah (i.e. behavior or walk), and (5) display for the world to see what holy living looks like.

 

 

But Yah’s original plan for a royal nation of priests to serve Him was not lost because of Israel’s failures. In fact, all indications are that Yah’s original vision for a Kingdom of Priests would ultimately be fulfilled in the Person and ministries of Yahoshua, the Cohen haGadol according to the Order of Melchizedek, and we who belong to Yeshua will serve in priestly roles in his millennial Kingdom:

 

9But you are a chosen race, Deḇ. 10:15 a royal priesthood, Yesh. 61:6 a set-apart nation, Shem. 19:6 a people for a possession, Yesh. 43:21 that you should proclaim the praises of Him who called you out of darkness into His marvellous light, 10who once were not a people, but now the people of Elohim; who had not obtained compassion, but now obtained compassion. (1 Pet 2; The Scriptures ISR)

 

 

So, did the Melchizedekian Priesthood end with the inauguration of the Levitical Priesthood as recorded in Exodus 32? No. Nor did the Levitical Priesthood consume or conflate with the Melchizedekian Order. Nor did the Levitical Priestly Order replace the Melchizedekian. The Melchizedekian Order as we’ve previously discussed, preceded the Levitical Order (Genesis 14) and as we will in later installments to this series see, supersedes the Levitical Order. Furthermore, just to separate the two-orders, the Levitical Order is only a single-office order that is absent the royal or kingly office. Therefore, despite the thinkers who suggest that the Melchizedekian Order was swallowed up by or merged with the Levitical Order, without the royal component, which hearkens back to both Avram’s Melchizedek in Genesis 14, and Yah’s expressed covenant instructions to Moshe in Exodus 19 regarding what was necessary for Bene Yasharal to achieve royal priesthood status: obedience and keeping covenant. And I’ll add this as well: faith. For without faith it is impossible to please Yah (Heb 11:6).

 

With the sacrifice and resurrection of our Master Yahoshua HaMashiyach, the Melchizedekian Order, having been dormant for centuries, has been reactivated and put into full operation (Psa 110:4; Heb 5-7). And as we will discuss in the remaining installments to this series, we who are true disciples and sent ones of Yahoshua, are being groomed — trained to become kings and priests unto Yah, a fulfillment of Exodus 19. But in order to make it into and serve in Yeshua’s Melchizedekian Order, we must be steadfastly obedient to Yah’s voice and walk in His ways. No rote keeping of commandments as our ancient cousins were indicted by the Court of Heaven in doing: that is going through the motions of obeying Yah’s Torah all the while living like hellions. Our obedience must be complete and we must be wholly submitted to Yah’s will and sovereignty over our lives. Which also leads to our walking in covenant with Yah. If we are not in a right relationship with the Almighty such that He knows us and we know Him; where we are abiding by His house rules; where we are transforming into the image of our Master Yahoshua through the abiding presence and work of Yah’s Holy Spirit (aka His Ruach HaQodesh); whereby we love Him with all our being and love one another as we love ourselves; and we’re not cheating on Him by pursuing other gods — and those other gods don’t have to be idols and or graven images like the golden calf. In this age, most of us pursue gods that take the form of things; people; possession; power; influence; riches; entertainment; lasciviousness; and all things that supplant Yah’s number one place in our lives. And when such failures in our walk occurs, we run the risk of compromising the integrity of our covenant relationship with Yah. Doesn’t mean that we can’t reconcile with Yah when we falter — slip-up — lose our way — or experience a momentary crisis of faith and such in our relationship with Him. The remedy for fixing compromised covenant relationships with the Almighty is given by the Apostle John:

 

     “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 Joh 1:9; KJV)

 

     And the Apostle Shaul adds: “Sober up correctly and stop sinning” (1 Cor 15:34; LEB).

 

     I don’t know about you, beloved, but I don’t only want to make it into the Kingdom, I very much want to serve in Yeshua’s Melchizedekian Order and build and promote His Kingdom. And so, may we all endeavor to be numbered among those of His Order.

 

 

     And with that, we will bring this installment of TMTO, and this 6th installment to our Melchizedek Series to a close. I pray that you were blessed by our discussion here today and that you will endeavor to prepare yourself to serve in our Master’s Melchizedekian Royal-Priestly Order. There’s no better time than now to start walking out Exodus 19:5-6 and 1 Peter 2:9-10.

The Two Afflictions That Get God’s Attention

by | Apr 3, 2025

Messianic Torah Observer Podcast Episode: The Two Afflictions That Get God's Attention Host: Rod Thomas Date: April 3, 2025 Episode Summary: In this episode, Rod Thomas shares his thoughts ahead of the spring feast and discusses the significance of Yom Kippur, the Day...

read more

Learning to Leave Well Enough Alone-Thoughts and Reflections on Torah Reading 24

by | Apr 4, 2025 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Podcast Episode: Learning to Leave Well Enough Alone – Thoughts and Reflections on Torah Reading 24

In this episode of the Messianic Torah Observer, Rod Thomas delves into Torah Reading 24, titled “Learning to Leave Well Enough Alone.” Rod reflects on Genesis/Beresheit 26:12-35, where Yehovah reaffirms His covenant with Isaac/Yitschaq, promising blessings, land, and descendants. Despite Isaac’s obedience and prosperity, he faces challenges from the Philistines, who envy his success and fill the wells his father Abraham had dug. Isaac’s journey of re-digging and naming these wells symbolizes his faith and connection to his father’s legacy.

Rod discusses the significance of wells in biblical times, not just as sources of water but as markers of territorial claims, divine provision, and social gathering places. Naming wells was a way to commemorate agreements, establish ownership, and symbolize divine blessings. Isaac’s encounters with the Philistines over wells highlight the importance of peace and trust in Yehovah’s promises.

Rod encourages listeners to reflect on their own spiritual wells and how they respond to adversity. He emphasizes the importance of seeking peace, trusting in Yehovah’s covenant promises, and walking in faith and obedience. The episode concludes with a reminder to remain steadfast in our faith and trust in Yehovah’s blessings, even in the face of challenges.

Key Takeaways:

  • Yehovah’s covenant promises to Isaac/Yitschaq.
  • The significance of wells in biblical times.
  • Isaac’s journey of re-digging and naming wells.
  • The importance of peace and trust in Yehovah’s promises.
  • Reflecting on our own spiritual wells and responding to adversity.

Scripture References:

  • Genesis/Beresheit 26:12-35
  • Numbers 23:19
  • Ephesians 2:12-16
  • Romans 11:17
  • Luke 14:25-35
  • Matthew 5:10-12
  • Matthew 6:19-20
  • Romans 12:14-21

Tune in to this insightful episode and deepen your understanding of Torah Reading 24 and its relevance to our covenant relationship with Yehovah.

The Two Afflictions That Get God’s Attention

by | Apr 3, 2025

Messianic Torah Observer Podcast Episode: The Two Afflictions That Get God's Attention Host: Rod Thomas Date: April 3, 2025 Episode Summary: In this episode, Rod Thomas shares his thoughts ahead of the spring feast and discusses the significance of Yom Kippur, the Day...

read more

The Two Afflictions That Get God’s Attention

by | Apr 3, 2025 | Blog, Podcasts

by The Two Afflictions That Get God's Attention | The Messianic Torah Observer

Messianic Torah Observer Podcast Episode: The Two Afflictions That Get God’s Attention

Host: Rod Thomas

Date: April 3, 2025

Episode Summary: In this episode, Rod Thomas shares his thoughts ahead of the spring feast and discusses the significance of Yom Kippur, the Day of Atonement. Rod reflects on his experience delivering a teaching to orphaned students and Sabbath-keeping brethren in Kenya last year. Despite technical difficulties with the recording, he has optimized it to the best of his ability and hopes it will bless listeners as much as it blessed him in preparing and delivering it.

Key Points:

  • Introduction: Rod welcomes listeners and expresses his hope that this episode finds them well and blessed. He mentions the upcoming spring feast of YHVH and invites listeners to visit the Messianic Torah Observer website for more information on the dates of the spring feast.
  • Teaching on Yom Kippur: Rod explains the significance of Yom Kippur, one of the fall feasts of Yah, and shares his experience delivering a teaching on this topic in Kenya. He discusses the concept of afflicting the soul and the importance of fasting and self-denial to get God’s attention.
  • Biblical References: Rod references the story of Esther and Isaiah 58 to illustrate the true meaning of affliction and fasting. He emphasizes that God wants more from us than just not eating for a day; He wants us to stand against wickedness, seek deliverance from bondage, and care for the oppressed.
  • Dying to Self: Rod explains the concept of dying to self and the importance of denying oneself of things that do not please God. He encourages listeners to examine their hearts and seek to please God over their own desires.
  • Conclusion: Rod concludes the episode by reminding listeners that true affliction of the soul goes beyond discomfort and involves a deep commitment to God’s will. He encourages listeners to afflict their souls in a way that gets God’s attention in a good way and prepares them for the Kingdom of God.

Call to Action: Rod invites listeners to support the Kumran Family Foundation, a nonprofit organization dedicated to addressing the needs of widows and orphans in Kenya. He encourages listeners to visit the foundation’s website and consider making a donation to help with ongoing projects, including building a school to teach widows basic job skills.

Closing Remarks: Rod thanks listeners for their time and fellowship and bids them a happy and blessed Rosh Hashanah and Month of Aviv. He looks forward to the next installment of the Messianic Torah Observer podcast.

Shabbat HaChodesh-the Sabbath Before Biblical Rosh HaShannah 2025

by | Mar 27, 2025 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Greetings and Introductions

Greetings saints of the Most High. Welcome to another installment of the Messianic Torah Observer. Rod Thomas coming to you on a beautiful spring midweek day here in the DFW. I want to thank you for taking the time out of your busy schedules to fellowship with me. And as always beloved, it is my hope, trust, and prayer that this installment of TMTO finds you, your families, and your fellowships well and blessed.

As I am publishing this discussion, it is the 26th day of the 12th month on Yah’s sacred calendar year, which translates to March 27, 2025. In terms of where we are in relation to Abba Yah’s reckoning of time, we are literally a day, maybe two, from Biblical Rosh HaShannah—the Messianic/Netsari/Nazarene New Year—Aviv 1. Which is a very important time on the Creator’s Calendar. For Biblical Rosh Hashanah, as most of you are aware, establishes and marks the dates for the mandated Feasts of Yah during this upcoming Biblical Calendar Year. If we get the date for Biblical Rosh HaShannah wrong, we will inevitably get the dates for Yah’s upcoming Feasts wrong, and that is not a thing we should want to happen.

Our Torah and Haftorah Reading in Light of Where we are on the Calendar

According to Jewish Tradition, this is a special Shabbat. It is special for two reasons. First, it’s special because of where it falls out on Yah’s sacred calendar. And second, it’s special because of what it represents and means to Yah’s chosen ones.

To our Rabbinic Jewish cousins, this Sabbath is referred to as Shabbat HaChodesh, or the Sabbath Before Aviv 1 or Before Biblical Rosh HaShannah. (Consequently, you’ll never hear our Jewish cousins refer to Aviv 1 as Rosh HaShannah because the Rabbis changed the head of the year to the first day of the 7th Month (aka Yom Teruah/Feast of Trumpets), which of course is contrary to the instructions given to us by Abba Yah).

So, calendar-wise, this is the Shabbat that immediately precedes or that occurs before Biblical Rosh HaShannah or Aviv 1. The so-called Jewish sages spotlighted this particular Sabbath in order to prepare the peoples’ hearts and minds to receive Nisan 1 (i.e. Aviv 1) and the upcoming Spring Feasts of Pesach/Passover and Feast of Unleavened Bread. So, in order to accomplish this preparatory act, Exodus/Shemote 12:1-10 is added to the Shabbat Torah reading/parashah regimen for this particular Sabbath. Additionally, a Haftarah Reading of Ezekiel 45:16-46:18 is added to this Sabbath’s parashah regimen as well.

 

Although not a holy day apart from it being a weekly Sabbath day, it is a very important date on the Biblical Calendar, especially for those of us who keep Yah’s set-apart Moedim (aka the Feasts of the LORD). It is an important Sabbath because it alerts us as to the imminent arrival of the Biblical Rosh HaShannah (aka Aviv 1). As of this posting, qualified searchers in the Land of Yisra’el have identified sufficient Aviv barley that could have been used for our Wave Sheaf Offerings on Yom HaBikkurim (i.e. the Day of Firstfruits and Wave Sheaf Offering that occurs amid the Feast of Unleavened Bread) if we had an operating Tabernacle or Temple in Jerusalem). This being the case, all that remains to establish Biblical Rosh HaShannah or Aviv 1 is for our intrepid searchers to sight the renewed moon over the Land of Yisrael. Abba willing, this is expected to take place on Sunday, March 30, 2025. Assuming the searchers are successful in sighting the renewed moon that evening, our Yah’s Rosh HaShannah will begin at sundown on Sunday, March 30, 2025, and we will celebrate the day on Monday, March 31, 2025. If atmospheric conditions prevent our searchers from sighting the renewed moon on Sunday, March 30, 2025, then by default, Rosh HaShannah or Aviv 1 will begin at sundown on Monday, March 31, 2025, and we’ll celebrate the day on Tuesday, April 1, 2025.

Now, it should be known that neither Shabbat HaChodesh nor Aviv 1 or Biblical Rosh HaShannah are considered moedim of Yehovah. They are not set apart days (i.e. moedim or mandated Feast Days), so to speak. Shabbat HaChodesh, because it is a weekly Sabbath, is to be treated as any weekly Sabbath. It is a no workday of course and a day of rest. Biblical Rosh HaShannah is not a moedim or set apart day of Yehovah, although we are commanded by Yehovah to do:

16 Observe (i.e. “shamar”; to keep; to watch over; to guard) the month of Abib, and you shall keep the Passover to Yahweh your God, for in the month of Abib Yahweh your God brought you out from Egypt by night.[1]

Beloved, this is not a request, nor is it a suggestion. So passionate is Father that His people get His appointed times marked and firmly established for the coming year, He commanded us to “shamar” the month of the Aviv. Our English rendering of the Hebrew term “shamar” is misleading. It falsely conveys the sense that Yehovah simply wants His chosen ones to consider the month of the Aviv. But Yehovah requires His chosen ones to ensure that Rosh HaShannah is firmly established and that all the set apart days contained within the Month of the Aviv are properly established and kept by them. So, despite Biblical Rosh HaShannah or Aviv 1 not being a mandated Feast of Yehovah, it is a day of commanded observance; of guarding; of remembrance; of keeping. Like any Rosh Chodesh or Renewed Moon Day, it should be met:

  • With blasts from the Shofar or shouts of praise unto Yehovah if a shofar is not available.
  • With sincere reverence towards our Ahlohim, for He is good and merciful and we are undeserved.
  • With seeking of Yah’s will for our lives in the coming days and the coming new year.
  • With deep introspection—looking back over the year that is passing into memory and conduct an honest assessment of how we did in terms of doing what we’ve been assigned by our Master to do, considering the missed opportunities to serve, the times we rebelled against Yah’s will, the things we did we know we shouldn’t have, and seeking His forgiveness.
  • With a commitment to walking in our purpose better than last year.
  • And gaining an understanding of the sacred times of Yah that will come upon us in the coming days.

I’m led to not taking up too much of your time for this post. But I would like to read the assigned Torah reading for this Sabbath in honor of Shabbat HaChodesh and to briefly discuss what the Month of the Aviv 2025 looks like in terms of dates.

And the Shabbat HaChodesh Reading is: 

12 And Yahweh said to Moses and to Aaron in the land of Egypt (i.e. we were in bitter bondage under our Egyptian taskmasters and the gods of Egypt), saying, 2 “This month will be the beginning of months; it will be for you the first of the months of the year (i.e. this will be our Rosh HaShannah; we are being given a new calendar where Yehovah determines the times and dates we are to meet with Him). 3 Speak to all the community of Israel, saying, ‘On the tenth of this month (i.e. Aviv 10), they will each take for themselves a lamb for the family, a lamb for the household. 4 And if the household is too small for a lamb, he and the neighbor nearest to his house will take one according to the number of persons; you will count out portions of the lamb according to how much each one can eat. 5 The lamb for you must be a male, without defect, in its first year; you will take it from the sheep or from the goats. 6 “You will keep it until the fourteenth day of this month (i.e. until Pesach or Passover Day), and all the assembly of the community of Israel will slaughter it at twilight. 7 And they will take some of the blood and put it on the two doorposts and on the lintel on the houses in which they eat it. 8 And they will eat the meat on this night; they will eat it fire-roasted and with unleavened bread on bitter herbs. 9 You must not eat any of it raw or boiled, boiled in the water, but rather roasted with fire, its head with its legs and with its inner parts. 10 And you must not leave any of it until morning; anything left from it until morning you must burn in the fire. [2]

We who are chosen of Mashiyach—chosen of Yeshua Messiah—recognize in this critical passage of Torah, the shadow picture that is contained therein. The whole month of the Aviv is a loving portrait of the earthly ministry of Yeshua Messiah. Our Jewish cousins are not privy to this wonderful understanding because, as the Apostle wrote,

25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.[3]

And so, our Jewish cousins keep Passover—Yah bless them — out of a sense of religious duty, but they remain blind as to the real meaning behind and importance of Passover, not just to them, but to all humanity. And in this reality, the Apostle wrote:

7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.[4]

 

 And so, Shabbat HaChodesh reminds us we must guard—we must “shamar”—the Month of the Aviv, despite the many cares of this life that may hinder our doing so. We do so first and foremost by marking the day of Rosh HaShannah, which, depending on our searchers’ success in sighting the renewed moon over Yisra’el will begin at sundown on Sunday, March 30, 2025, with the day of course being Monday, March 31st.

Which brings us to two scenarios:

  1. Scenario one: If searchers sight the renewed moon on Sunday evening, March 30th, we will celebrate Biblical Rosh HaShannah as commanded by Torah, in Spirit and in Truth. We cannot reasonably take in a Pesach Lamb into our home in preparation of slaughtering it on Pesach because we do not have an operating Tabernacle or Temple. But again, we honor this period of selecting the Lamb of Yah on the 10th Day of the Month of Aviv, which will be Wednesday, April 9th, by remembering what Yeshua our Master has done for us and what He means to our covenant relationship with the Creator of the Universe. Also, during this time, we begin removing the leaven from our homes in obedience to Torah, so that by the first Day of the Feast of Unleavened Bread, our dwellings are completely devoid of Unleavened Bread. Then on the evening of Sunday, April 13, we honor Pesach or Passover. (And I will not go into how we should keep Passover in this discussion since I’ve done several teachings on this subject throughout the years. I would invite you to read and listen to those teachings as you are so led.) And then at sundown on Sunday, April 13, we begin the seven-day Feast of Unleavened Bread, with the first day, Monday, April 14 and the last day, Sunday, April 20th, being set apart days where we are instructed by Yah to take part in holy convocations and not work. And remember that we find the timing of these days in Leviticus 23, our go-to-passage for all things having to do with the annual Feasts of Yehovah.
  2. For scenario two: If for whatever reason our searchers are unsuccessful in their efforts to sight the renewed moon on Sunday evening, March 30, then by default, Biblical Rosh HaShannah for us will begin for us at sundown on Monday, March 31st. From there, our scenario two Pesach or Passover will be on the evening of Monday, the 14th of April, with the first day of Unleavened beginning that same evening at sunset, and the seven-day Feast being from Tuesday, April 15, ending on Monday, April 21st.

 

Concluding Thoughts on Shabbat HaChodesh

It seems that each preceding Shabbat HaChodesh has held great significance considering the evil and pressing state of world affairs. This year, more than at any previous time, the world and its institutions and systems and people are being shaken at levels previously unimagined. It almost seems that the enemy and the kingdom of darkness have been loosed upon the world to do as much damage and harm as possible. And those who do not have a solid rock upon which to stand find themselves sinking in the muck, mire, and sand of this corrupt world.

We who are of Yeshua Messiah and who are in a covenant relationship with the God of Avraham, Yitschaq, and Ya’achov, though we are forced to live in this world, are not required to be of this world. In fact, the Apostle instructed that we, Yah’s elect, not conform to these ways of this world, but rather, that we 2  be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. [5]

The sacred times of Yehovah provide us with the wherewithal and opportunity to effect that transformation of mind such that we come into sync with the Creator of the Universe while the rest of the world flounders about and plunge themselves into an abyss of condemnation. We have been called out from the billions of people in this world to live in Yehovah’s Reality; thereby offering a lifeline to those who seek redemption and salvation and restoration. And it seems good to me that there is no time better than now to lose ourselves in Yehovah’s Reality such that we fulfill the duty of man, which is to fear Yehovah and to keep His commandments (Ecc 12:13). Clearly, the world has nothing to offer us but a short-lived satisfying of this flesh in exchange for eternal separation from Yehovah.  

And so, as the Apostle admonished his Corinthian readers, may we 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.[6]

Happy Shabbat HaChodesh and Happy Rosh HaShannah. Until next time, beloved, take care.

 

 

 

 

 

 

 

 

 

[1] W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Dt 16.

[2] W. Hall Harris III et al., eds., The Lexham English Bible (Bellingham, WA: Lexham Press, 2012), Ex 12:1–10.

[3] The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Ro 11:25.

[4] The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), 1 Co 5:7–8.

[5] The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), Ro 12:2.

[6] The Holy Bible: King James Version, Electronic Edition of the 1900 Authorized Version. (Bellingham, WA: Logos Research Systems, Inc., 2009), 1 Co 5:7–8.