What Loving One Another Looks Like–The Morality and Love of Torah-Parashah 143

by | Jul 30, 2021 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer-Sabbath Thoughts and Reflections

What Loving One Another Looks Like–The Morality and Love of Torah-Parashah 143—Sabbath Thoughts and Reflections 

Our Torah Reading This Week—Parashah 143—Is Found in Deuteronomy 22:8-23:25

 

The physical should always be followed when applicable, but also the physical must point us to the spiritual application.

These are righteous living principles that separate the faithful covenant walking Child of the Most High from the world’s ways of conducting themselves and living their lives. Some say that these principles no longer apply to us because we are now under grace. And the truth of the matter is, indeed, we are under Yah’s grace. However, Yah’s grace is intended to provide us the means by which to resist the ways of this world and live in accordance with His holy and righteous Ways. For Yah’s Ways are the only Ways that we, His elect and His children, must live in order to remain in covenant relationship with Him and to receive the Kingdom of Yehovah. We study and receive and obey these instructions because we love Yehovah our Abba, the Creator of the Universe. And we faithfully obey these instructions because it pleases Yah to see His children living in obedience to His Ways and because it is just the right thing to do.

 

Key Obedience and Spiritual Take-Aways

 

  • Make our dwellings safe for family and brethren.
  • Love for one another.
  • Separation of classes.
  • The wearing of tzitzits.
  • Raising Godly daughters.
  • The sanctity of marriage.
  • Purity in the Camp of Yehovah.
  • Disqualifiers for the Congregation of Yisra’el.
  • Prostitution-Homosexuality and forbidden sexual activity.
  • Helping our brethren in need and not taking advantage of them in the process.
  • Proper treatment of foreign slaves.

 

Personal Responsibilities For Family’s and Neighbor’s Safety and Wellbeing (22:8) 

Instructions on making our homes safe for our guests (22:8. Abba instructed us to erect “parapet” around the edges of our homes once we entered the Land of Promise. People spent a lot of time on their roofs for various and sundry reasons. And with that extended time on the roofs of their homes, there existed a very real fall danger. The parapets offered a protective barrier around the roof to prevent people from falling and injuring themselves. And depending on the height of the structure, a fall could result in death.

It should be of no surprise that the rabbinic sages had to put their two cents into this instruction. Parapets, according to ancient Jewish law, were required to be a minimum of 10-handbreaths, which translates to about 30” high.

Turns out that a fall resulting in one’s death from a Hebrew’s roof because the owner was negligent in failing to install a parapet was viewed by Jewish lawyers as gross negligence or negligent homicide.

Thus, we see illustrated what love for one’s neighbor looks like. And for us today, we can draw from this example in our own day-to-day lives. Are we taking proper precautions to make our families and visitors to our homes safe? Do we care enough about others that we are willing to do the right thing and make the necessary improvements to our dwellings to prevent any chances of injury or harm? To do so is to be a responsible homeowner and an obedient keeper of Torah.

 

Separation and Class Distinctions (22:9-11)

Here we have a prohibition against planting mixed seeds (in our vineyards), plowing our fields using mixed species of animals and wearing garments that consist of a mixture of wool and linen (22:9-11). Linen in this sense consisted of flax (Exo. 39:8; cf. Exo. 30:22-27).

The linen-wool mixture was unique to the composition of the priestly garments and construction of the Tabernacle (4QMMT). Thus, a separating of the holy from the profane and common. The Hebrew terminology at play here is sha’atnez-the mingling of wool and linen. The unequally yoke beasts of burden prohibition is obviously a direct tie to our responsibilities toward the wellbeing of Yah’s animal creation. The mixing of seeds seems to get varied opinions amongst Torah and denominational teachers. But on seemingly sound explanation is Yah’s insistence that His vegetation creation order be maintained by His human creation. As far as Yah and we are concerned, hybridization was strictly prohibited.

 

Tassels—Aka Tzitzits (22:12) 

Here we have the instruction for Hebrews to make for themselves tassels, or gedilim, which differs somewhat in the terminology used in Num. 15:38-41–fringes or tzitzit. Tassels as used here being gedilim is used only here and in 1 Kings 7:17, which describes in that case “wreaths of chain work” on the capitals of the courtyard of Solomon’s Temple.

Tzitzit are to be sewn or attached to the 4-corners or wings of a Hebrew’s garments.

This is a universal commandment, although certain rabbis have restricted the wearing of tzitziyot to men.

But here in this passage we find no assigned or attached mnemonic for the Hebrew as we find for the tzitziyot of Numbers.

 

The Sacred Reputation of a Virgin of Yisra’el (22:13-29)—Raising Godly Daughters and by Extension Godly Men 

If an Yisra’eli male marries a professed Yisra’eli female virgin, who at some point and for whatever reason falls out of favor with him, and he accuses her of not being a virgin (Heb. is “betulim” which means the condition of virginity and the concrete evidence of her virginity) as she originally attested to him before they were married, thereby impugning her integrity, it falls to this woman’s parents to present to the court the evidence of her virginity. After verifying the evidence, the man making the false allegation will receive punishment that includes beating, financial reparations to the woman’s parents, and remain married to that man until either one dies. The reason for this sentence against the man is that he put forth a “bad name for a virgin in Yisra’el.”

On the other hand, if it turns out that there is no evidence to the fact of the woman’s virginity and it turns from (it would seem) further inquiry that the woman was not a virgin as declared to her husband before their marriage, that woman would be stoned to death by the men of the community. In this, according to Yehovah, evil will be rooted from the community’s midst.

It would seem as though there is a stark disparity in the degree of punishment as it relates to either party in this tragic situation is concerned. In both instances, either the husband or the wife is lying. If the man is found to be lying, he receives humiliation. If the woman, on the other hand, is found to be lying, she receives the death sentence. Why? It is not entirely clear from the text. But it would seem to me that the disparity in the degree of punishment was not about the man lying versus the woman lying about their respective positions. The disparity appears to rest on the issue of chastity and deception.

Marriage was one of those sacred pillar institutions that Father was unequivocal on. To Yehovah, marriage was intended to be for life: The life of the man and the life of the woman. The institution of marriage was intended as the only instrument or means by which we are to procreate. It also was intended to serve as the means by which our worship and glorifying of Yehovah here on this planet would be magnified: the man and the woman becoming one through the institution of marriage would create a situation of worship and service that would be impossible with just one individual. Two are better than one.

As far as intimacy is concerned, it is reserved only for marriage. Period. And sex outside of marriage is a transgression of Torah. So, there’s to be no shacking up and no premarital relations as is very much the common practice among secularists and even some people of Faith today.

When scripture speaks of the “marriage bed,” we are to always understand it to be a euphemism for marital relations.

Thus, it was imperative that the man and the woman get this whole marriage thing right for a lot was riding on it. And the woman who elected to live a less than chaste life prior to marriage, but then hides that reality from her betrothed (that is, she deceives her betrothed) only compounded her sin.

Ancient rabbis viewed this mitzvah as extremely draconian, and they drew up various impediments to carrying out the required punishment such as requiring at least two-witnesses attested to the woman’s fornication. The accusation and any such evidence the crossed husband might produce against his wife was viewed as circumstantial.

I contend there is another way to view this disparity. The imbittered husband had the option, if he truly believed he was deceived by his wife as it related to her supposed virginity, to not put his wife through such an ordeal. For if he truly loved her, he would have the righteous option of forgiving his wife of her deception and loose ways prior to their marriage and living happily ever after with her. If anything, if indeed the husband’s suspicions were correct, this mitzvah served as a test of the state of the husband’s heart and love for his wife. This mitzvah, if carried out by the husband, knowing the potential outcome his accusations would bring to his wife and to his wife’s parents, would certainly prove the hatefulness of the husband and no doubt his life would be miserable from that point onward.

The husband was not required to bring down judgment upon his wife, even if his suspicions were valid. The text stipulates that he comes to “hate her” and he elects to “impute to her misconduct and put out a bad name for her” (verses 13-14). Thus, Yehovah left the husband an out as a means of showing his true love for his wife.

The spiritual application here is undeniable. Yehovah likened Yisra’el as His wife as He entered into a marriage covenant with her. Yet she was not chaste. She was, from the very beginning, a deceptive and sitffnecked wife. And according to the terms of the covenant Yah made with her, He had every right to cast Yisra’el away from Him. But He didn’t. He has stayed true to his covenant with her because He loved her.

The same applies to us today. Most, if not all of us, came to this Faith covenant relationship with Yehovah in less than a spiritually chaste state. And after we entered into a covenant relationship with Him, we all have the tendency to violate the terms of that covenant relationship. Yet Father is loving and kind to us. He doesn’t want to hurt us, nor cast us away from Him. He provides us the means by which to remain in covenant with Him.

Yehovah, ideally speaking, always intended that a woman entering marriage would be a virgin. And this works only when the man does not transgress Torah himself. For if all men of the Congregation of Yisra’el were truly walking in covenant relationship with the Almighty, women would remain virgins till marriage. And men would also remain virgins till marriage. So, the onus was placed on the males of Yisra’el to “tow the line” as it relates to them and their families living righteous and Torah-based lives. As head of the household, the husband was ultimately responsible for raising his sons and daughters to act in accordance with Yah’s holy and righteous ways. Thus, a woman’s father was ultimately responsible for his daughter’s chastity until she married. And execution of the unchaste woman would serve as a loud acknowledgment of his negligence in properly raising his sons and especially his daughters.

Even today, it falls to Godly fathers to safeguard their daughters and teach them to be Godly woman of Yehovah and to remain chaste until Yah blesses them with the right Godly man.

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Another situation involves a “betrothed” female Yisra’eli woman who engages another man in sexual relations who, if caught, both the offending man and the virgin woman are to be stoned to death.

Yehovah sees a marriage betrothal as binding as the sacred marriage covenant. And the man who defiles another man’s “wife” (although betrothed) and the virgin, if caught in the act of adultery, are subject to being stoned to death, again to rid evil from the midst of the community. The woman, in this case, is punished because her contact with this man was not that of rape. If, however, the woman calls for help because the man is raping her, only the man is executed by stoning.

So, this mitzvah addressed the question of consensual sex outside of marriage. If the act occurred within a densely populated community, and it was NOT a consensual act but rather the man was forcing himself on the betrothed woman (I.e., raping her), it would be presumed that someone would hear the betrothed woman’s distress-calls and someone or someones would render assistance. In that case, the man would be stoned to death for his gross disrespect and violation of the marriage betrothal covenant.

Silence on the part of the woman would be indicative of the act being consensual. In this case, if caught, both the man and the betrothed woman faced summary execution.

If on the other hand the act occurs outside the densely populated community, such as in a rural setting, rape is generally presumed and only the man would be subject to execution. It would be presumed in such a case that no one would be within reasonable earshot to hear and respond to the betrothed woman’s cry for help. Thus, in this case, the woman would be deemed innocent. So, where there is no hard and fast evidence of the betrothed woman crying out for help, she is presumed innocent.

There are, of course, many questions surrounding this mitzvah. But the bottom line is: If indeed the betrothed woman is Godly—having received the proper training from her parents on how to behave and she in turn adheres to that Torah training—such situations ideally would not occur. And the same bottom line applies to the man: The man who walks in covenant with the Almighty who is well versed in Torah and who’s heart is true, will not find himself entwined in such situations. Thus, the one who is not Godly and who is evil, Yah has assured, will be found out and he will be uprooted from the Congregation of Yehovah.

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If a man engages in sexual relations with an unbetroth female Yisra’eli virgin and is caught, he will be required to give the woman’s father 50 weights of silver, and then marry her. This man will never be permitted to send this woman away.

Rape in this sense is “chazaq,” which means to be strong; such that a man seizes a woman and overpowers her.

The thing to consider here is the father of the unbetroth woman has the right to accept or deny marriage of his daughter to the rapist. In either case, the rapist must pay the father the bride price of 50-shekels of silver, essentially a dowry.

 

The Sacredness of a Parent’s Marriage (22:30/23:1) 

No son shall “take” (laqach–to be taken in marriage or be intimate with) their father’s wife. The confusing phraseology of a son “uncovering his father’s skirt” is best understood as simply “marital relations.” Skirt is not as we know it here in 21st century western parlance: That of a woman’s article of clothing. It refers to, instead, the son’s father’s bedcover.

Contextually, this passage is not a prohibition against a son marrying his living father’s wife. It is pertaining to the son who elects to wed the wife of his dead father or a former wife of his living father (i.e., a woman who is divorced from his father). This was apparently a common practice in certain pagan cultures of ancient Mesopotamia.

So, what we have here is a prohibition against Yisra’el engaging in Canaanite-type incestuous relationships.

 

Disqualifiers to Worship and Fellowship (3:2-9)

  1. Those men with “crushed testes or lopped member” (3:2). This appears to be a prohibition against the common ANE cultic/pagan practice of castration—the causing of one to become “unsexed” (J.H. Hertz). This passage further speaks of one who is somehow accidentally sexually mutilated (Isa. 55:3). Both situations would result in the individual being barred from worship and from becoming or remaining a member of the Community or Body of Yisra’el. For not being admitted into the Community or Commonwealth of Yisra’el meant such an individual would also be barred from marrying a Yisra’eli woman. And at the heart of the matter here, both situations speak clearly to the importance Abba placed on the sanctity of the marriage union and the family that would emerge from that sacred union. And in this case, fatherhood was an extremely important part of being a member of the Body of Yisra’el. So anything or anyone that would adversely impact the purity and fruitfulness of the marriage union was not tolerated. For indeed, the family was an integral part of worship and covenant relationship with the Almighty. And for us today, this mitzvah stands as a reminder of the importance Abba places on the integrity and wholeness of these bodies, or rather these temples. It is imperative that we safeguard and look after these bodies of ours to ensure that we provide Yehovah’s Ruach a proper—pure and sanctified—dwelling place so that we may image Him to all the world. But the primary takeaway must always be the state of our hearts towards Yehovah and our neighbor. For the wholeness and wellbeing of our bodies means nothing in the eyes of Yehovah, if our hearts are uncircumcised. Furthermore, Yehovah demands that we be men: Physically and spiritually. He’s not looking for men who are less than His ideal man, who is best exemplified in the Person of Y’shua HaMashiyach. (Note: some contend that one who scriptures describes as being excluded from the “Assembly of Yehovah” means one who is excluded from serving in one of Yisra’el’s governing bodies, as opposed to being excluded from being a part of the Congregation of Yisra’el. And the reasons given by those who believe Moshe is talking about a governing/legislative body as opposed to the Congregation of Yisra’el is that the excluded individuals’ judgments on these governing bodies would be adversely influenced by their particular physical situations. This seems to me a bit of a stretch and I can’t buy into such thinking. It seems contextually more sensible to conclude Moshe is talking about individuals who are to be excluded from the Congregation of Yisra’el.)
  2. One who is the product of or offspring of an “uncertain” (Hebrew of “mamzer”) or dubious sexual relationship (e.g., a prohibited sexual relationship) were also barred from worship and being a member of the Body of Yisra’el (3:3; cf. 18 and 20). It is not at all barring those born in what is commonly referred to as “wedlock” (as some may teach and think) from being members of the Body of Yisra’el. The Hebrew term “mamzer” provides the clarification we need by stipulating those born of prohibited sexual unions such as incest and or adultery.
  3. In 3:4-9, we find that no Ammonite or Moabite, along with their descendants, were prohibited from joining/entering the Body of Yisra’el or worship because of the way the Ammonites and Moabites treated Yisra’el and the partnership they established with Balaam in the corrupting of the nation at Baal Peor ( Neh. 13:1). When read outside of context, it would appear that we have a major contradiction here. For we know that Boaz married Ruth, a Moabitess, which would have been a violation/transgression of this mitzvah. And what makes this situation even worse is that the Boaz-Ruth marriage led to the birth of King David and ultimately the birth of our Master Y’shua Messiah. But we find in this verse that Moabite and Ammonite are rendered in the masculine. Thus, the so-called sages deduced that this mitzvah was specific to male Moabites and Ammonites. And I would have to agree with those sages. For our Elohim is not a God of confusion and He doesn’t do double-talk. That being all said, it is safe to conclude that Abba was prohibiting the inclusion into the Body of Yisra’el any Moabite and Ammonite men. I would conclude that this is a restrictive mitzvah in that it was specific for the physical nation of Yisra’el throughout her generations. Clearly, Abba had a serious issue with the Moabites and Ammonites, especially when we look at this thing from the perspective of Him instructing Yisra’el “not to abhor an Edomite” and “not to abhor an Egyptian.” Both Edom and Egypt provided Yisrael their fair share of grief throughout their early history. But that which the Ammonites and Moabites did was unforgivable in Yah’s sight. Abba’s perspective is the only perspective we must have. And if He said cut off the Moabite and the Ammonite, that’s the way it’s got to be. Our perspectives on the issue are irrelevant.

The Warriors of Yisra’el Were to Always be in a State of Ritual Purity (3:10-15) 

The Yisra’eli soldier was to separate himself from that which was unclean and evil (3:10). And I like what J.H.

Hertz has to say about this insistence that Yisra’el’s warriors remain in state of purity/cleanness and separation from that which is evil: “The camp was hallowed by the Divine Presence and must therefore be a place of purity. Uncleanness leads to ungodliness” (Pentateuch and Haftorah; pg. 847). Today, we as Yah’s spiritual warriors, ourselves, must remain in a state of cleanness and purity. This involves not just spiritual cleanness and purity, but also personal and physical purity and cleanliness. Too many of us contaminate our covenant relationship and walk with Mashiyach by involving ourselves in ungodly things ranging from the things we entertain ourselves with; relationships we engage ourselves into; personal habits such as smoking and excessive drinking and pornography. These and other such things make us spiritually and physically unclean and unworthy as dwelling places for Yehovah’s Ruach. These bodies of ours and the lives we live, to borrow from J.H.Hertz’ commentary above, are to be hallowed by Yah’s Divine Presence and must therefore be a place of purity. Amein.

Abba then addresses other personal, natural bodily functions that He views as unclean: nocturnal emissions and excrements (3:11-15). In both cases, the warrior is instructed to exercise extreme care and be responsible for properly taking care of his own bodily functions. And the reason Father was insistent upon these seemingly innocuous physical situations was that He, being their Elohim who dwelt in their midst, walked about their camp. He being holy then, did not desire to see such things and be forced to turn back from them.

 

Yisra’el to be a Place of Refuge for the Slave (3:16-17) 

Yehovah instructed that Yisra’el was to be a safe haven for foreign run-away (fugitive) slaves. Yisra’el was to be a welcoming place for the slave, who would find peace from his former life of servitude. That slave would not be returned to his/her master. This instruction ran contrary to the coventional wisdom and practice of most ANE cultures. Yah’s Ways are truly not the Ways of men. As it related to slaves within the commonwealth of Yisra’el, Abba provided the legal framework for his/her freedom—the Sabbatical Year.

From a Spirit and Truth perspective, our Faith Community must always be a welcoming refuge for those who seek to come out of the physical and spiritual slavery of this world. We must offer them the opportunity, without the danger of turning them back over to their former foreign master, to start anew and join into the Commonwealth of Yisra’el. Thus, these must be taught what walking in obedient covenant relationship with the Almighty looks like. Adopt them as fellow brothers and sister in the Faith once delivered. Disciple them and teach them the Gospel that Y’shua taught. Provide them the peaceful oasis we’ve come to love and enjoy in Y’shua HaMashiyach.

 

Prostitution and Homosexuality Strictly Prohibited in the Holy Nation (3:18-19) 

Yehovah strictly prohibited Yisra’eli woman practicing prostitution and Yisra’eli men engaging in homosexuality. Any commerce generated from prostitution would be deemed as abominable by Yehovah. Those funds could not be used in or given to the House of Yehovah (that being, the Sanctuary).

Sexual misconduct/malfeasance/impropriety, at every level, undermines the sanctity and integrity of Yehovah’s sanctioned family unit and the marriage union. Additionally, it defiles the bodies of the participants as well as anything that flows from such activities and unions, such as financial transactions or children just to name a couple, are considered as abominable by Father.

Thus, for us today, sexual sins at any level, undermines and destroys in addition to what I mentioned above, the covenant relationship we have with Yehovah. Apart from the obvious, sexual sin-forbidden sexual relationship (my post on forbidden sexual relationships) lead both parties deeper and deeper into physical and spiritual despair and ultimate destruction. It consumes one’s thoughts and draws one’s heart completely away from Yah and His perfect will. As well as it causes Yehovah’s Name to be blasphemed, by both the individual and by the unbelieving who learn of the impropriety. Case in point are those ministry leaders who have over the last several decades, become entangled in sexual sin and who were found out in the media. These faced having their spiritual and secular careers and ministries irrevocably ruined and their relationship and favor with the Almighty forfeited.

 

Yah’s People Exacting Usury Prohibited (3:20-21) 

Usury is the practice of exacting interest on loans that one makes to another. In the case of loans made to one’s Yisra’eli brother/sister, it was forbidden. Pure and simple. However, a Yisra’eli may exact interest from a stranger. In our abstaining from exacting interest on loans we would make to a fellow Yisra’eli, we open the door to blessings from Yehovah, because we helped someone in need.

The reason for the prohibition against exacting interest on loans rendered to a brother or sister is easily understood. Yah commanded us to love one another. This mitzvah is one of the ways we demonstrate the love we are supposed to have for others. Making a dollar and a cent off the needs or difficulties of a brother or sister of Faith is self-serving. It denies the blessings and provenance Yehovah has over our lives. Y’shua instructed us to provide for the need of a brother or sister by freely giving him or her that which they need, expecting nothing in return on our part:

 

 27 But I say unto you which hear, Love your enemies, do good to them which hate you, 28 Bless them that curse you, and pray for them which despitefully use you. 29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. 30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 31 And as ye would that men should do to you, do ye also to them likewise. 32 For if ye love them which love you, what thank have ye? for sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. (Luk 6:27-34 KJV)–

 

Let Your Yea Be Yea and Your Nay Be Nay—Keeping Vows We Make to Yehovah  (3:22-24) 

Yehovah commands that we keep our word always. Whatever vow or pledge we make unto Yehovah, we are bound to keep and fulfill that vow or pledge. And in our fulfilling of those vows and pledges, we are instructed to make haste to fulfill them. This instruction is unique in that Yehovah also makes an out for those who cannot keep their word to Yehovah: Simply keep your physical and spiritual mouth closed and don’t make a vow or pledge to Yah.

Our Master backed up this mitzvah when He taught His disciples the following:

 

33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:  34 But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: 35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.  37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. (Mat 5:33-37 KJV)

 

Bottom line: There’s absolutely nothing wrong with making pledges or oaths in the service of Yehovah. Desiring to do something to glorify or please Yehovah is always a good thing. And making a pledge or putting forth an oath to do that pleasing thing for Yehovah is only good if one actually carries it out. The problem with making promises to Yehovah is that Yehovah will hold us to fulfilling those promises. And Yeshua, our Master, admonished us to simply not make promises to Yehovah. He instead admonished us to simply do that which we are led to do.

It’s human nature, unfortunately, from time-to-time to make promises to Yehovah and not keep them. It’s best to simply not make the promise in the first place. Go forth and do that good thing that will be pleasing to Yehovah with a pure and loving heart, and in so doing, Yah will bless in the end.

 

Satisfying One’s Hunger Versus Being Greedy (3:25-26) 

Yehovah provides a simple command that shows forth one’s love and respect for his fellow neighbor. If one is traveling in Yisra’el and is hungry, he/she may eat from an owner’s standing field of produce. It’s a free provision that Father commands all who He has blessed to bless others. Yehovah, on the other hand, draws the line at one taking advantage of the blessings bestowed upon them by the owner of the field and greedily heaping unto him/herself beyond that which satisfies their immediate hunger.

The spiritual application cannot be denied here. When we are materially blessed by the provisions of a brother or sister in the Faith, we are compelled to not take advantage of that brother or sister’s kindness and provision. It befalls us to bless Yehovah for the provision and to show our respect for the individual(s) who provided for our need.

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What is the True State of our Worship?–Parashah 139 Discussion and Study

by | Jul 3, 2021 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

What is the True State of our Worship?–Parashah 139 Discussion and Study

In today’s installment we will be discussing Parashah 139—which is contained in Deuteronomy 17:1-20.

So grab your bible and maybe a cup of coffee or tea, and let’s get into our study of Yah’s Word.

Three General Areas of Community Responsibility

Our Parashah this week consists of three general areas of community responsibility. These three areas of responsibility all centered around ensuring that evil and corruption would not find safe haven in Yisra’el.

And despite our obligation as Torah observant, covenant walking children of the Most High to keep and honor Yah’s Torah to the best of our ability, we must recognize that these regulations—these mitzvot if you will—cannot be applied to any secular nation of our modern world. In other words, it would be foolish for us to expect the nations of the world today to do anything other than what they are presently doing. For indeed, Yehovah OUR Elohim, is NOT the Elohim (or rather the God) of the nations of this world (including the United States). Sadly, the nations of this world, in fact, serve another god or gods if you will.

The Nations are Ruled by Other Gods 

The Apostle Shaul wrote about the world being under the rule of another god as follows:

 

“To them whose minds and the god of this world has blinded, in order that they might not believe, or else the light of the Flame (that being the Gospel or the Good News) of the glory of the Mashiyach (who is the likeness of Elohim) should dawn upon them” (2 Cor. 4:4; AENT).

 

Ideally, if the nations of the world were to adopt these righteous regulations (many of which the United States, upon her being established), the evil that envelopes the entire world today would be significantly reduced, if not eliminated altogether. However, that elimination of evil from the nation peoples of the world would be entirely contingent upon each nation willingly entering into a covenant relationship with the Creator of the Universe first and foremost.

Yah’s Torah Apply to His People—At Least for Now 

So, as tempting as it is for us to want to hold our secular nations and peoples accountable for their not adhering to Yehovah’s Torah, we must instead place the focus on ourselves and our communities—we that are of the elect of Yah—in any criticisms we may have regarding who is walking in obedient covenant relationship with Yehovah and who is not. And that focus must be to apply the wise principles of Yah’s Torah to our individual and community’s walk in Mashiyach.

Indeed, we can’t keep many of the Mitzvot as they are written in the pages of our bibles—many of which are contained in our Torah Reading for today. We can, however, keep the fullness of these righteous Torah instructions within the framework of the Spirit and Truth in which it was originally rendered to us by our Elohim.

And as we discussed in detail in TMTO’s series on Paul and the Book of Romans some months ago, the world’s refusal to turn to Yehovah and to follow in His Ways will result in judgment being leveled against it (Rom. 2:1-16). But for now—and until our Master Yahoshua returns and establishes Yah’s Kingdom here on earth (Dan. 2:44)–it remains our responsibility as Yah’s elect to “shamah”–that is hear, listen and obey”–Torah in Spirit and in Truth (cf. Deu. 5:1; Joh. 4:23-24). And in so doing, we image our Heavenly Father, here on earth, before the nation peoples of the world.

Amein? Amein!

An Overview of Parashah 139—Deuteronomy 17:1-20 

So, let’s first conduct a general overview of today’s Torah Reading. Then I would like to circle back and focus on just the first general area of righteous instructions: That of prohibiting our rendering unto Yehovah blemished offerings and sacrifices.

So, in order to save time, we will not read the passage here but go right into our overview. However, I would strongly encourage you to read the 20-verses of this parshah  in conjunction with our general discussion here.

The Prohibition Against and Punishment for Idolatry (Verses 1-7)

 This passage in summary instructs that any member of our community who would, for whatever reason, deviate from covenant, go and serve (the term “serve” as used here in our text in Hebrew is “‘abad,” means to work or serve; to labour; to serve as subjects; to make oneself a servant) and worship (“shachah” in the Hebrew here means to bow down; to prostrate oneself; to pay homage) other gods; or who would engage in worship of the heavenly bodies, to include the sun, moon and stars, were to, after diligent inquiry, be stoned to death.

That diligent inquiry required at least 2 or 3 witnesses to the transgression. And these witnesses to the transgression would, upon the transgressor(s)’ conviction, be the first to cast stones in the transgressor(s)’ execution. This would then be followed by the remainder of the community taking part in stoning the offender(s) to death.

The capital punishment for idolatry would serve to purge/remove evil from the community. Evil that is not addressed Yah’s Way has the inevitable tendency of utterly destroying the righteous community from the inside out. And thus, evils such as common to all forms of idolatry were to be, after diligent inquiry, rooted out of the community with extreme, but righteous prejudice.

Obviously, if such a serious transgression of Torah were to occur in the midst of our fellowships today, we would not physically harm the transgressor(s). Instead, we would be wise to follow the protocols as found in some of Shaul’s writings—an example of which can be seen in 1 Corinthians 5:1-8 where the apostle chastised the Corinthian Assembly leadership for their negligence in failing to purge a sexual offender from their assembly’s midst.

Thus, as it relates to our Faith Communities today, the Spirit of Torah demands that we prayerfully and purposely look into such transgressions, in particular those that have the potential of bringing both physical and spiritual harm to our assemblies. And if it turns out that the allegations of wrongdoing are true, we are to separate ourselves from the transgressor(s). Or put another, more blunt way: We need to send the transgressor(s) packing and out from our groups. It would be further prudent to pray for their eventual repentance and return to an obedient covenant relationship with the Almighty.

Instructions for Adjudicating Difficult and Challenging Cases of the Community (Verses 8-13) 

Difficult and challenging legal cases were to be brought to the ruling cohenim (that being, the Levitical Priests), headquartered at the place where YHVH placed His Name and presence to dwell. And it was our responsibility to do according to the ruling(s) of the cohenim. And the reason we would be obedient to the cohenim’s ruling(s) is because their instructions or rulings would be based in Torah. And so, we were not to deviate from the cohenim’s instructions.

Any who would choose to act “presumptuously” (that being, one who intentionally rebels against) against the cohenim’s ruling in their case would be subject to the death penalty.

This is yet another example where evil is intended to be purged from our community.

The capital punishment that was to be rendered here may seem a bit harsh, even over-the-top, to our 21st century western sensibilities. But no doubt, the perspective that YHVH is conveying to us here is that any who would be presumptuous enough to ignore and deviate from Yah’s Word, which was, in this case, rendered to us through His ordained cohenim; and then to think that he or she could escape accountability for their transgression(s), would only embolden that individual to purpose in their heart and continue functioning in their community as one who is not answerable to Yah and His instructions. And who’s to say that this same individual’s brazen disregard for Yah’s Word and instructions, through Yah’s ordained legal system, would not embolden his/her neighbor to do the exact same thing that they were found guilty of doing? The spread of such unabated evil in a righteous community the Apostle Shaul linked as leaven:

“Your bragging is not praiseworthy. Don’t you know, that a little leaven leavens the whole mass? Purge out from you the old leaven (that is chometz) that you may be a new mass, as you are unleavened. For our Passover is the Mashiyach, who was slain for us. Therefore, let us celebrate the festival, not with the old leaven, nor with the leaven of wickedness and bitterness, but with the leaven of purity and sanctity” (1 Cor. 5:6-7; AENT). 

Yeshua as our High Priest 

Yahoshua serves as High Priest over our spiritual community (Heb. 7:11-21). He is, in fact, our High Priest under the Melchizedekian priestly order. We are, therefore, obliged to obey His righteous teachings and imitate Him in every aspect of our lives.

Thus, presumptuousness on our part as it relates to our covenant-based relationship with Yeshua our Mashiyach will ultimately result in our hearing those dreaded words from Him:

“I will profess to them that from everlasting, I have not known you. Depart from Me, you workers of iniquity. Anyone, therefore, who hears My words, these, and does them, will be likened to a wise man who built His house upon a stone. And anyone who hears My words, these, and does them not, will be likened to a foolish man that built his house upon sand. And descended the rain, and came the rivers, and blew the winds, and they beat on the house and it fell, and its fall was great” (Mat. 7:23-27; AENT). 

The take away here is simply this: It’s going to go Yah’s Way, or it’s going to go Yah’s Way. Yeah, we might get away with doing things our way for now, or even for a period of time; that being presumptuously doing that which is opposed to the righteous rulings and teachings and instructions of Abba and His righteous and holy priesthood. But ultimately, that evil of presumptuousness to Yah’s instructions and directions will be rooted out and expelled from the midst of His set-apart people. 

Instructions for the Selection and Rule of a King Over Yisra’el (Verses 14-20) 

When it came to choosing a king to rule over us in the Land—simply because we ended up wanted to be like the other nations around us who had kings ruling over them—we would not be the ones to choose the king that would rule over us. Yehovah would be the One who would choose the person to rule as king over us.

And that individual could not be a foreigner. Instead, he would have to be a native-born Yisra’elite.

Furthermore, our supposed king was not to accumulate unto himself, a cadre of horses. Or more specifically, he was not to create a great standing army in an attempt to amass unto himself an autonomous military presence and might. In so making such a mitzvah, Yah inserted the issue of “causing the people to return to Egypt…in order to acquire many horses” (vs. 16). The perspective here is that the central place to acquire horses in that region of the world at that time would have been Egypt. And in order to acquire a commodity such as a great standing army, the horses needed for such a great army would have to come through purchases or acquired from Egypt. Therefore, the king that coveted having a powerful army at his disposal would end up having to establish commerce and trade relations with Egypt. And we know that Mitsrayim and her pagan people was the land from which we were delivered and redeemed by Yehovah our Elohim. Abba did not want us having anything to do with Egypt, especially anything involving the establishing of commerce or alliance relationships with her.

Beyond amassing power and might, which would naturally place the king who would rule over us in a “pride of life” situation, Abba instructed that the would-be king not marry many wives. Notice that Abba did not prohibit Yisra’el’s king from engaging in polygamy. His instruction was that he not “multiply wives for himself,” the Hebrew term for multiply being “rabah,” meaning simply “become many” or “become great.” (I did a post on polygamy back in 2020 that I would encourage you to check out regarding biblically polygamy). Bear in mind now: I’m not in any way advocating Yah’s people engage in polygamy. For the scriptural record clearly shows that virtually every polygamous relationship Yah’s people engaged in was fraught with a great many problems. Not to mention, Yah’s original intent for marriage was for a man to leave his parents’ home and enter into a life-long union or relationship with ONE woman. Therefore, polygamy was not Yah’s original intent or purpose for his human creation. Nevertheless, Yehovah worked with what he had at the time. So, when the patriarchs did falter and engaged in polygamous relationships, the infinite wisdom of Yehovah made lemonade out of the lemons he had to work with.

The problem Abba had regarding Yisra’eli kings amassing for themselves a number of wives, apart from the natural relational issues common to polygamous relationships such as jealousy between wives and terrible sibling rivalry, is for the very reasons of what happened to King Solomon. Recall that King Solomon’s wives led him astray and away from Yehovah. And this of course is a reasonable concern whenever you have competing spousal voices from various regions having various backgrounds and various religious beliefs, vying for the king’s attention and favor. And so it was these competing voices vying for Solomon’s attention that ultimately led him astray:

 “For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.  5 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.  6 And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.  7 Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon.  8 And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods. 9 And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice,  10 And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded.  11 Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant” (1Ki 11:4-11 KJV)” 

So it is that this same concern that a would-be king amassing unto himself a number of wives also applies to the amassing of riches such as silver and gold. Greed, the love of mammon, presents an often inescapable temptation to depart from Faith and covenant relationship with YHVH. You see, when you have everything you could ever think to have, and then some, you end up telling yourself that you don’t need Yehovah. And this is what Yah did not want to see happen to would be Yisra’eli kings.

And it is along this line of thinking that Yah gave the requirement that all Yisra’eli kings would write for themselves a copy of the Levite’s Torah. You see, when you actually have to sit down and write something out, one is more likely to accurately recall all that they had physically written, as opposed to them having simply heard the teachings.

And this mitzvah was not simply that the would be king write-out for themselves a copy of the Levite’s Torah, but also that that king’s copy of Torah was to be with him personally and read by him all the days of his life. And the purpose in requiring the king to do this is that he would learn to fear YHVH through his careful observing of Torah (vs. 19). Furthermore, it was important that the king’s heart be right and that he not see or exalt himself above his subjects.

Yeshua is our King—Wholly Acceptable Unto Yehovah and Qualified to Rule Righteously Over Us 

Our king today is Yahoshua. And He most definitely meets Yah’s most exacting requirements to be king over Yisra’el—over Yah’s elect. More relevant to us as Yah’s redeemed, He rules over us as our only King—Yah’s anointed One—Yah’s Mashiyach—Yah’s Chosen King. And He being the walking, talking Torah rules us from Yehovah’s holy Torah. His humility and sinlessness ensures that He always has our best interests at heart. He will always rule over us with love, kindness, grace, mercy, righteous justice and peace. He is monogamous as we are His only spouse. His military prowess comes from His Heavenly Father.

Now, I want to back up to the beginning of our Reading and discuss specifically the mitzvots surrounding idolatry and the offering of blemished sacrifices unto Yehovah by Yah’s set-apart people.

 Relationship

Yehovah chose Yisra’el. He redeemed her out of Mitzrayim. Thus Yehovah is highly possessive of the people He chose (or rather that He selected) and redeemed.

In so doing, He described Himself as a jealous Elohim in Exodus 20:5; 34:14; Deuteronomy 4:24; 5:9; 6:15. Therefore, it comes as no surprise that Abba placed tremendous emphasis on the unacceptability of His elect engaging in any idolatrous activities.

Unfortunately, far too many who enter into covenant relationship with the Eternal find themselves ensnared in some form of idolatry. And when this occurs, Yah’s people end up suffering.

So I ask you: Is it then no wonder that so many of us today who claim to be Yah’s elect are undergoing constant turmoil, trials and tribulations in our lives? We, like our wandering ancient Hebrew cousins, consent to walk in obedient covenant relationship with the Most High at the start. However, many of us end up compromising that walk by engaging in idolatrous activities. Oh, we may not be directly bowing down and serving and worshiping idolatrous elements such as Asherahs (see last week’s post entitled: “Round and Round the Asherah Pole We Go”). But this 21st-century western society we live in offers a great many opportunities to engage in idolatrous activities. Unfortunately, a great many of us are deaf and blind to the evil ensnarements that await those of us who, for whatever reason, stop to dabble in idolatrous activities such as:

  • The Entertainment Industry—Music—Movies-Books-Magazines we don’t have any business reading. Pornography—pedophilia. Sex slavery and such.
  • Politics—the worship of the state and government. Conservatism. Patriotism. Trumpism. Wokeism. Progressiveness and the likes.
  • Religion—giving ourselves over to the religious practices and demands of certain religious organizations and dogma. New Age—Humanism—Worship of self. Technocracy. Pagan Holidays and Practices such as Christmas, Easter, Halloween and the like.
  • Drugs—pharmakeia. Junk foods. Fake foods.

Compromising the Faith Walk and Thus Compromising the Relationship with Yehovah 

And so, many of us end up either wittingly or unwittingly compromise our covenant relationship with the Eternal by engaging in these and so many other things that come only from the realm of paganality. And Abba doesn’t like it one bit. Indeed, some of these things are left-overs from our previous lives. And many of us end up bringing these pagan-rich or pagan-based things over into Faith with us as though they were needed baggage (of which I spoke about in a previous post). Unfortunately, far too many of us fail to get rid of that baggage, much of which is idolatrous in nature. And so we purpose to enter into a covenant relationship with YHVH only to syncretize into and compromise that walk with the idolatrous stuff that so many of us brought into Faith with us.

Others in our Faith Community foolishly pick-up idolatrous practices sometime during the course of their walk. And they do so for various and sundry reasons. A lot of the times some of us reason that by our incorporating certain elements into our walk we are in effect enhancing our walk with Mashiyach. But the simple fact of the matter is that we are actually adding to or even taking away from Abba’s instructions for righteous living. Master railed against the Pharisees for doing these very types of things:

“Yesha’yahu the prophet did well prophesy about you hypocrites! As it is written that, ‘This people honor Me with their lips. But their hearts are very distant from Me. And vainly they fear me while they are teaching the doctrines of the commandments of the sons of men. For you have left the Commandment of Elohim, and you have embraced the tradition of the sons of men: the washing of cups and of pots and many others that are like these’” (Mar. 7:6-9; AENT; cf. Isa. 29:13). 

Delving into Paganality Leads to the Curses of Deuteronomy 28 

In fact, Abba warned us that when we deviate from His established ways—we turn away from the elements of His covenant—His Torah—His Word—we put ourselves in harm’s way. In fact, Father lays out for us a sizable list of curses that would come to those who stray from His Way of life and take-up lifestyles that are opposed to the life He laid out for us in Torah–Deuteronomy 28:15-68—the curses passage of Torah. And this is part and parcel of why so many of us find ourselves seemingly kicking against the prick when it comes to having the birthright to the abundant life Master promised we would have if we agreed to become His disciples. Too many of us demand to have things our way—we want to have one foot in Faith and the other foot in the world. We want to syncretize our Faith. So Master let’s us have things our way. And then, when the curses of Deuteronomy 28 hit us, we whine and complain and we claim we don’t know why we can’t have the abundant life Yeshua promised us.

Of course none of this is to say we all won’t have our share of troubles from time-to-time. Troubles come with life in general, and testings and trials come with being one of Yah’s Elect. That’s why Master advised us to petition Father that we may not enter into testing, but that we instead be delivered from the evil one (reference Mar. 6:13; Luk. 11:4). But that’s not what I’m referring to here. I’m talking about carelessly and willfully deviating into paganality and deviating away from a covenant relationship with the Almighty. Why? Because we want to. Or because we’re foolish or ignorant—we won’t study Yah’s Word. Maybe its because we’re weak and cannot resist the wiles and enticements of the devil. So we make mistakes and we find ourselves in spiritual harm’s way.

And that my friends is what we all must avoid. And if by chance we find ourselves entangled in such foolishness, we absolutely must petition Father to help us get out of that mess.

Getting Out of Paganality 

First we must come to Him—that is, come to Father–with circumcised hearts—contrite spirits and broken hearts that are malleable to Him accomplishing the needed work in our lives (Psa. 34:18; 51:17; Isa. 57:15; 66:2). It is the Ruach HaKodesh that will do the work that will help us get out of the miry clay we may find ourselves in.

Of this the psalmist wrote:

” 2 He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.  3 And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the LORD.  4 Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies” (Psa 40:2-4 KJV). 

So, the only way for us getting out of paganality trouble and out of trouble with Yehovah, is for us to go turn to Him and petition Him for His help. However, we must first die to self—that is give everything up to Him and allow the Ruach—His Ruach—to work in our lives. That’s where the contrite spirit and heart comes in.

Figuring Out Where We Stand With Father 

If we aren’t sure what things in our lives are causing us harm or problems, we must petition Abba to show us those areas of our lives that need fixing; those things, those hindrances in our lives and walk that need to go. And frankly, this is not always an easy task. Sometimes the enemy’s stronghold over us can only be broken by engaging the enemy in spiritual warfare. This may, in addition to fervent prayers and petitions to Father on our part, include fastings; diving headlong into His Word; claiming and uttering His promises from His everlasting Word, and turning ourselves over to the inner workings of His Ruach HaKodesh. It may also require us to seek help and guidance from other mature and Spirit-filled brethren who are equipped and ready to intercede for us, lay hands on us and anoint us with oil.

Idolatry: be it overt; passive; witting; unwitting, can and does have devastating effects on our relationship with YHVH. And we must always be on guard for its potentiality in our lives and in our respective walks with Mashiyach. And I would also add that it behooves us, as further insulation against paganality, to not go this Faith walk alone. It is wise to always have one or more brothers and sister who are equally yoked with us, who we can count on to be real and honest with us; to encourage us when we need encouragement; to admonish us when we are faltering; to inform us when we are ignorant; to laugh with us in joyous times and to cry with us in times of mourning; to pray with and for us when we need the prayers of a righteous one on our behalf; to run things by and to teach us to be a blessing unto them in return.

Moving on.

Yah’s Perspective on Idolatry 

Believe it or not, Yah views idolatry of any type as abominable, abhorrent or detestable (vs. 1). And let us remember those things that Yah considers as abominable, abhorrent or detestable: homosexuality; consuming prohibited meats; sacrificing to pagan gods; etc.

And the one thing that Yah detest the most as it relates to His chosen people is when they elect to include paganality into their worship and service of Him. And the short and simple end of this thing is that Abba doesn’t play that at all.

So serious was Abba about His elect involving themselves in idolatrous practices, that He gave this infraction the death penalty (vss. 4-5).

But we’re sort of getting ahead of ourselves in this parashah discussion. For we find in verse 1 that Father views our sacrificing blemished offerings unto Him as abominable. Why? Well, Abba gave very precise instructions as to how He was to be worshiped and what He expected of His people in their service of Him. And any deviation from those precise instructions would carry with it certain consequences. And certainly, the offering of an inappropriate animal sacrifice was strictly prohibited.

Nevertheless, given this mitzvah’s place in this section of our parashah, it would seem that Yah is somehow linking the sacrifice of blemished animals to idolatry or paganality in some way. We should recognize that virtually every sacrifice—every offering commanded of and sanctioned by Yehovah was considered “holy;” “sacred;” “set-apart.”

So it stands to reason that taking something that would detract from the holy and sacred nature of worship is by default pagan or idolatrous in nature.

Simply put: paganality or idolatry is anything that deviates from Yah’s established means or method of worship. Thus, offering blemished sacrifices would be a deviation from Yah’s established method or means of worshiping Him. These are completely unacceptable to Father. Therefore, it is an abomination to offer blemished animals or sacrifices unto Yehovah.

What Can We Learn From This Mitzvah as it Relates to our Sacrifices and Offerings Today? 

So what does all this say about our offerings and sacrifices unto Yehovah today? Are we giving—are we offering unto Him blemished sacrifices that are unacceptable to Him and that He interprets as being idolatrous, and even, abominable in nature? Or do we lovingly and happily render unto Yehovah the very best and most perfect offering and sacrifices we have available to us?

This question goes well beyond just our monetary tithes and freewill offerings today. It certainly must include the time(s) that we render unto Him. How about our talents and abilities: are they unblemished? Do we give the very best of ourselves unto Yah each time we have the opportunity to do so? Are the praises and songs and love we send out to Yehovah each day pure and unblemished (Heb. 13:15)—which are the fruit of our lips?

The instructions Father gave us regarding the giving of perfect sacrifices and offerings unto Him at the place He chose to have His Name dwell, were certainly a foreshadowing of the perfect sacrifice He would ultimately provide for our eternal benefit. All of those prescribed offerings and sacrifices that would be rendered unto Yah at the Tabernacle and the Yerushalayim Mishkan (Jerusalem Temple) pointed to the perfect, holy sacrifice of Yah’s beloved Son, Yahoshua. Father fully accepted the sacrifice of His holy and righteous Son to serve as our ultimate atonement.

So it is what it is: Yehovah gave us His best. And in giving us His best, He would of course expect the best from us. And for us to render unto Him less than our best, in whatever form the sacrifice or offering takes, is tantamount to idolatry. Bringing to Abba blemished elements of our worship, “detracts from the glory and perfection—detracts from the very sacrifice of Yeshua that is central to all our worship,” according to Messianic teacher and author Tim Hegg in his commentary on this passage.

Idolatry Often Begins With Corrupted Worship 

What happens when we intentionally short Abba in our worship—in our sacrifices and offerings unto Him?

Well, quite simply this? Yah realizes that when people feel they can get away with doing that which is substandard—that which detracts or is diminished from the standards He set in place for worship of Him, such as the quality of sacrifices and offerings we render unto Yah—well over time, the natural tendency of such an individual is for him/her to cut corners and shirk their spiritual responsibilities and obligations in other areas of their lives. Today, it’s rendering unto Abba a blemished sacrifice or offering in the form of giving Him less than our best worship, praise and service. Tomorrow, it’s working on the Sabbath. The day after that, it’s enjoying a bacon infused meal. And you get my drift I hope.

But if people can get away with circumventing Yah’s instructions in righteousness, it’s a small hop-skip and jump to entirely compromising his/her Faith and enjoining oneself to paganality of some form or another. Before he or she knows it, they’ve left the true Faith once delivered for that which is more appealing and convenient to their personal sensibilities.

And when he/she starts down that road towards paganality and idolatry and unadulterated compromise to their covenant Faith-walk, Yah’s gentle mercies will begin to disappear and ultimately he/she will eventually run the risk of judgment, Yah’s wrath and eternal damnation.

Bottom line friends: Substandard worship-blemished sacrifices and offerings—remembering that Yehovah sets the standards—is the gateway drug to idolatry. And thus, Yehovah considers it an abomination.

An example of this principle in action can easily be seen in the brief two-verse incident involving Nadab and Abihu. Recall that these two priestly sons of Aharon, engaged in worship that was not in keeping with the exacting standards and methods given to the priesthood by Yehovah. It is recorded that the two, during the nation’s inauguration of the Levitical Priesthood, “offered strange fire before Yehovah” (Lev. 10:1-2). What exactly “strange fire before Yehovah” looked like in this incident is not entirely clear. Some have surmised that the brothers infused paganality into their worship. Others have stipulated that the two used the wrong source of coals or fire to charge their censers. Still others surmise the two were simply drunk and worshiped Yehovah improperly. Who knows for sure? But what we do know is that their worship-related actions were egregious enough to cost them their lives, in a horrendous, fiery death. Their horrible summary execution before the eyes of the nation during that inauguration ceremony no doubt left an indelible impression upon Levite Priests and Hebrew layman alike that Yehovah will not accept worship that is not in keeping with His established instructions.

Altering the Eternal’s established format or method of worship, if left unchecked, will inevitably devolve into paganality and idolatry. Yah was clear that His people would worship Him ONLY in accordance with His established protocols and methods; NOT in accordance with the protocols and methods men use to worship their false gods (Deu. 12:5,13).

Syncretism and Idolatry 

A lot of times, blemished worship takes the form of syncretism. Syncretism, as I’ve addressed numerous times on this program, is the melding of paganality—pagan or idolatrous elements—with Yehovah’s instructions in righteousness (Let Your Women Keep Silence in the Church–Part-9 of the Paul and Hebrew Roots Series (themessianictorahobserver.org). We spoke earlier today about how Yahoshua called the religious leaders of His day out for their diminishing of Torah through the implementation of their competing oral traditions. Their syncretizing—their melding of the oral law with the Torah–according to Yeshua, made Yah’s Torah-based Way of Life of no effect—no validity—because the ways of man will ALWAYS usurp the authority and Ways of Yehovah, Creator of the Universe.

And this is essentially what syncretism does: It effectively eats away at the purity and holy authority of Yah’s Word and the Gospel until Yah’s Will and purposes are overshadowed and overrun by the will and purposes of man. Yah does not compete with any entity, person, place or thing for attention and sovereignty in His peoples’ lives. Yah stated as much in Isaiah:

“8 I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images” (Isa 42:8 KJV). 

The Dangers of Adding of Outside Elements to our Covenant Walk 

When we enter into covenant, we agree that we are going to do things—everything that is—Yah’s Way. In agreeing to this term of the contract agreement, we effectively agree to not permit any outside influences or elements into our worship and in our covenant relationship with Yehovah.

A great many times, we naturally assume that Yah will appreciate our doing certain things over and above the things He instructed us to do as it relates to our worship of Him and obedient covenant walk. We see this brilliantly displayed in the Talmud and Mishnah—these being the composite of the so-called Oral Law or Oral Tradition–where hundreds of rules and instructions have been inextricably attached to Yah’s Torah commands. The excuse given by the rabbis in their constructing and foisting of their Oral Tradition upon their Jewish brethren is that their added traditions, laws and instructions served to place a fence or wall around Torah. That added fence or wall around Torah supposedly was imposed upon the Jews as a means of providing a cushion or protection against any transgression of Torah.

Unfortunately, many within our Faith Community set out to append such added instructions and rules to their covenant walk with Mashiyach. We see it all the time where folks enter into faithful obedient covenant relationship with Yehovah and at some point in their walk, they start implementing various traditions and following certain extra-biblical rules throughout the course of their worship and walk. It’s as though they’ve convinced themselves that they must follow these added Judaistic practices and protocols in order to be in right-standing before Yehovah.

Why Are We Doing Extra-Biblical Things in our Worship and Service of Yehovah? 

Abba made it clear to us that He never commanded us to do such things (vs. 3). And if He never told us to do such things—and He gave us all of the instructions He wanted us to follow in His Torah in terms of service and worship of Him–why then are we doing them? Kippah wearing; prayer shawl wearing; tefillin wearing; turning to the east, etc. Why? Could we be offering blemished sacrifices to Yehovah by doing some of the extra-biblical things we’re doing these days in our worship of Yehovah?

I’m actually not saying one way or the other? I’m simply asking, why are we doing some of the extra-biblical things we’re doing in our service and worship of Yehovah.

I will tell you that such traditions and practices are generally fine; that is, they’re fine until they run afoul of or compete with Torah. When traditions and practices become as authoritative as Torah, then we’ve entered into the realm of blemished offerings and idolatry. And Yah wants none that for His set-apart people. For He sets the rules and the protocols for His worship.

Now, I’m not saying that wearing prayer clothes and tallits and such are necessarily wrong or that Yah is opposed to them. What I’m asking is, why are we doing such things. Why do we feel that we must do such things? What do such things do for us in terms of our worship and our relationship with Yehovah?

If we can’t answer these questions from the pages of our bibles, why then are we doing them?

Also, can we safely confirm that some of the traditions and practices of our worship regimen did not originate from pagan sources? And most importantly, did these extra-biblical worship practices originate with man or with Yehovah? These are serious questions we must be able to answer, especially if we are going to put ourselves out there and engage in these extra-biblical practices.

Beware of False Teachings and Doctrines That Lead to Idolatry 

In this set of mitzvot addressing idolatry, Abba prophetically mentions that His people would dabble in the worship of the heavenly bodies, worshiping the sun, the moon and stars. And certainly we’ve learned from history that this was a common syncretizing element to Judaism and ultimately the Faith that claims Yeshua as their Mishiyach.

Jewish mysticism, which ultimately matured into what we know today as Kabbalah, emerged primarily around the 12th century AD in Europe. Scholars have named Merkabah Mysticism (c. 100 BCE) as one of the earliest forms of Jewish Mysticism. The focus of Merkabah Mysticism was that of visions such as described in Ezekiel chapter 1, and on the “heikhalot,” which relates to the “palaces” literature that centers on ascents to heavenly palaces.

We also know of Ashkenazi Hasidim, which is believed to have started much later, sometime around the early 13th century CE. Again, all these are syncretized elements to certain sects of Judaism.

From the Brit HaDashah record, we know that Shaul and his evangelical team had their share of battles with Jewish Mysticism, otherwise known as Jewish Gnosticism. (I spoke at length on Shaul’s dealings with Jewish Gnosticism on this program, the link to that discussion is found here).

The Devastating Role Syncretized Gnosticism Played in the Faith 

Now, in the first century C.E., Judaism and the Way Movement were viewed by people within and outside the Body of Mashiyach as synonymous—they were one and the same Faith—or better, the Way was simply a Jewish sect. And this is, of course, because the Way Movement began primarily in Yisra’el proper—Yerushalayim to be exact–and the overwhelming members of the Way Movement were initially converted Jews who still held to many of their Jewish traditions and culture, but who accepted Yahoshua, Son of Yehovah, as their Mashiyach.

Well, along with some of these well-meaning Jews entering the Way Movement, came those who practiced Jewish Mysticism, otherwise known as Jewish Gnosticism. And it was these individuals, in addition to the so-called Judaizers demanding incoming Gentiles be physically circumcised in order for them to be included in the Body of Messiah—both these groups proved to be major spiritual pains in Shaul’s neck.

These Jewish Mystics were bringing into the Assemblies of Asia Minor (modern day Turkey), their Gnostic doctrines and stories. In many cases, their stories and doctrines challenged the very foundational Truths and understandings of Torah and the Prophets and twisting the teachings of Yeshua Messiah to an extent, that many of the unlearned in the assemblies were led astray. For these gnostic teachings were being infused and melded in with the teachings of the apostles.

Shaul speaks of these syncretizing elements that were threatening the assemblies he oversaw:

“Even so with us, when we were young, we acted as if subject to the elements of this world…Now that you have knowledge of Elohim, and especially have knowledge from Elohim, that you have returned to those weak and poor principles, wishing to come under their bondage” (Gal. 4:3,9; AENT). 

“Beware, or else any man make you naked by philosophy and by vain deception, according to the doctrines of men, according to the rudiments of the world, and not according to the Mashiyach…For if you are dead with the Mashiyach from the rudiments of the world, why are you judged as if you were living in the world” (Col. 2:8,20; AENT). 

The Roman Catholic Church-The Quintessential Vehicle for Offering Blemished Sacrifices 

Ultimately, these gnostic teachings began to overshadow the apostolic teachings. And we all know what ended up happening to the true Faith once delivered—the remnant. Well, it was forced underground and replaced above ground by the Roman Catholic Church. The Roman Catholic, or the Universal Church as the papacy likes to describe her, syncretized these gnostic doctrines and teachings, as well as other pagan beliefs and teachings, with the Truths contained in the Hebrew Scriptures and the Gospels.

And thus, millions of faithful Catholic adherents over the centuries, have been beguiled by the lies that are part and parcel of the syncretizing of Yah’s Truths with paganality. Christmas; Easter; Saint Worship; Cross Wearing; and so much more, are the end results of the blemished sacrifices that the people of Yehovah have over the centuries allowed to take place in their midst, in negligent violation of Yah’s instructions on dealing with such an abomination.

Gnosticism and Astrology 

Although it may not be readily apparent, mysticism and its spawn Gnosticism, delved heavily in astrology. Gnosticism and astrology are detestable to Yehovah. And because we are supposed to possess our Father’s perspective on all things related to our existence on this planet, as my beloved Brother and Messianic author Robert Bills wrote in his excellent book “The Perspective Factor,” we must also detest these things as well.

Unfortunately, many who come into this Faith of ours, find themselves misled and headed down a path towards kabbalah and various iterations of Jewish Gnosticism. Then some inevitably end up syncretizing these pagan-based religious elements into their Faith walk. And they do this, often, because they feel anything that is Jewish—or seems or looks Jewish–lends credibility to their professed Faith walk and Yehovah’s favoritism. Unfortunately for these individuals, the stark reality is that these added elements to their faith walk do nothing to put them in positions of increased favor with the Eternal.

Yah’s favor comes as a result of one’s faithful obedience to the voice of Yehovah in their covenant walk. Nothing more is to be added to or taken away from this spiritual equation.

Patriotism and Conservatism—Another Form of Blemished Sacrifice and Idolatry? 

Today, it’s expected in many sectors of our Faith Community, in particular those of us who reside in the United States, that we be patriotic; a conservative; and even a Republican. And if by chance you fall out in some other aspect or area of the political landscape of this country; or you by chance don’t take a position on anything political in this nation, you stand the chance of being branded something less than a child of the Most High.

And I say to this foolish: Here we go again. Yet another form of syncretism; of offering blemished sacrifices unto Yehovah. Of syncretizing Yah’s Truths with manmade traditions and ideals.

Abba could care less about where we stand as it relates to our political views and preferences. The only thing He truly cares about is where we stand with Him; are we obediently walking in and keeping covenant with Him. He cares about the state of our hearts. He wants to know whether or not we will allow Him to be the de-facto sovereign of our lives. “Are we willing to die to self, let go and let Yah” is all He is concerned about as it relates to us as an individual and as a potential child of His.

He did the hard work of providing a means by which we can enter into a true and substantive relationship with Him. And He achieved this through the personal ministry of His beloved Son Yahoshua Messiah. And He’s simply watching us—searching our hearts and analyzing our actions–to see if we indeed have the Right Stuff (to borrow from the title of one of my favorite all times movies of the 1980’s) to be true disciples of His Son and one of His beloved children.

Our Unblemished Focus and Worship 

But I’m here to tell you today: Our focus must be entirely on our Master Yeshua and on our relationship with the Eternal. And we must be able to honestly answer the questions: Are we doing what we’re supposed to be doing as a child of the Most High? Are our sacrifices and our offerings unto Yehovah our Elohim unblemished? Furthermore, are we giving the very best we have to give Father as it relates to our service and worship of Him each and everyday?

And if we cannot answer in the affirmative to these questions, we need to find out where the problems lies.

Making Our Worship Right Before Yehovah

But the good news is this: If the answers to these questions are not truly in the realm of the affirmative, we can make it right with Abba. With Father’s help, we can make right those blemished offerings and sacrifices we’ve rendered unto Abba throughout our lives. And we can make things right with Abba by simply taking it to Him and repenting of those things and asking Him to forgive us of our flagrant idolatrous acts. He will forgive us, if indeed we come to Him with the right heart and spirit.

Then all we need to do from there, with Yah’s help, is to make sure we don’t continue offering blemished sacrifices and offerings unto Him. And that we abandon all of our idolatrous ways.

Maybe some of us aren’t sure where we stand in our offerings and sacrifices unto Yehovah. Well, that’s an easy one. It’s best to presume that we’ve fallen short in our worship of Yehovah—that we’ve from time-to-time offered blemished sacrifices and offerings unto Him; that we’ve engaged in some form or another of idolatrous worship. And so, all we have to do in this vein is, with a contrite spirit and broken heart, approach Abba, repent of those things we’ve done to offend Him and transgress His Torah that are unbeknown to us, and ask His forgiveness. Surely He will forgive us. For He has promised us that if we draw near to Him, He will draw near to us (Jas. 4:8). And then ask Him to reveal those areas of our worship where we fall short of His approval and glory, and petition His assistance in ensuring that we worship Him in the manner He requires us to worship Him from that point forward; that our sacrifices and worship are wholly acceptable and pleasing to Him.

The other way to ensure we’re on the right track as it relates to worship of Yehovah is to be steadfast and studious students of Scripture. It is only from Scripture and Yah’s precious and revealing Ruach HaKodesh (that is His Holy Spirit), that we learn what constitutes as a pleasing and acceptable gift unto Yah verses what is not.

Our Worship Consists of Spirit and Truth 

And let us not forget: We do not worship Yehovah the way our ancient Hebrew cousins did back in their day. Under the renewed covenant, and because of the personal ministry of our Master and Mashiyach, Yahoshua, we worship Abba in Spirit and in Truth. So our unblemished offerings and sacrifices take the form of something significantly different than those of Faith under the Levitical Priestly and Rabbinic systems.

That being said, we will endeavor to discuss what worship of Yehovah in Spirit and in Truth looks like an upcoming Sabbath Thoughts and Reflections discussion.

But until that time, and as always, may you be most blessed, fellow saints in training. Shabbat Shalom. Take care.

 

Parashat Mishpatim or Judgments-Debt and Slavery

by | Jan 29, 2019 |

 Concerning the Treatment of Slaves by Hebrews The first portion of this week's Torah Reading deals with the issue of Hebrews owning slaves; particularly Hebrew slaves (Exo. 21:1-11) . According to this passage, if a Hebrew acquires a Hebrew slave, they would serve...

read more

To Call or Not Call on the Name of the LORD

by | Jan 25, 2019 |

What Does it Mean? What does it truly mean for a would-be disciple of Jesus Christ (ie., Yahoshua Messiah) to call on the Name of the L-rd? Is it simply an utterance whereby the would-be disciple utters or invokes the actual Name or Title of the Divine One? Or is it a...

read more

No Pagan Links to Catholicism and Christianity

by | Jan 14, 2019 |

Pagan Links to Catholicism and Religion in Doubt I have, of late, become somewhat concerned over what I see as growing support by a good many leaders within and without our Faith for there being no pagan links to Catholicism and Protestant Christianity. And how are...

read more

A Sit-Down Conversation with Dr. Miles R. Jones on the Survival of the Hebrew Gospels

by | Jun 27, 2021 | Podcasts

by Dr. Miles Jones and Rod Thomas | The Messianic Torah Observer

Greek Primacy vs. Hebrew

We have been indoctrinated and taught that the original Gospel texts of Matthew, Mark, Luke, John, Acts and Revelation were all written in ancient Greek.

But is this in fact true?  

For one must rationalize that the writers of these texts were either Jewish or operated and spoke only Hebrew during their lives. It further stands to reason that their works were originally written for a Messianic Jewish audience.

So why would these Hebrew speaking chroniclers and disciples of Yahoshua document the Gospel in Koine Greek? 

There exists evidence that in fact their original manuscripts were not written in Greek as is falsely taught by mainstream Christianity. But their manuscripts were instead written in Hebrew.

My Sit-Down Conversation with Dr. Miles R. Jones

In this very special installment of The Messianic Torah Observer,  we sit down with acclaimed and accomplished author, ancient language researcher, linguist, teacher and zealous Messianic Believer Dr. Miles R. Jones, to discuss his ground-breaking, landmark work on the Hebrew Gospels. 

And I’ll tell you, most of the questions we’ve had over the years regarding the original language the Gospels were written in, what happened to those original manuscripts, and ultimately what happened to those Messianic Believers of the early, early assemblies who embraced those original gospel texts and the Hebrew Scriptures and Yehovah’s Way of Life–those questions will be answered here in this post.

 

Dr. Jones’ Website: 

The Writing of God YouTube Channel:

Introducing Dr. Miles Jones

Dr. Miles Jones–Author; Teacher; Researcher; Linguist; founder of the Institute of for Accelerated Learning, and Disciple of Yeshua Messiah.

Dr. Jones’ Books

The Writing of God

The Coming Crisis

Sons of Zion

Parashat Mishpatim or Judgments-Debt and Slavery

by | Jan 29, 2019 |

 Concerning the Treatment of Slaves by Hebrews The first portion of this week's Torah Reading deals with the issue of Hebrews owning slaves; particularly Hebrew slaves (Exo. 21:1-11) . According to this passage, if a Hebrew acquires a Hebrew slave, they would serve...

read more

To Call or Not Call on the Name of the LORD

by | Jan 25, 2019 |

What Does it Mean? What does it truly mean for a would-be disciple of Jesus Christ (ie., Yahoshua Messiah) to call on the Name of the L-rd? Is it simply an utterance whereby the would-be disciple utters or invokes the actual Name or Title of the Divine One? Or is it a...

read more

No Pagan Links to Catholicism and Christianity

by | Jan 14, 2019 |

Pagan Links to Catholicism and Religion in Doubt I have, of late, become somewhat concerned over what I see as growing support by a good many leaders within and without our Faith for there being no pagan links to Catholicism and Protestant Christianity. And how are...

read more

Paul on Physical Circumcision for God’s People–A Question of One’s Jewishness Part 3

by | Jun 20, 2021 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer

Opening Remarks on Paul on the Question of Physical Circumcision for God’s People 

In this installment of the Messianic Torah Observer, we return to our Paul and Hebrew Roots Series and to our series within a series entitled: “A Question of One’s Jewishness.” Today, we’ll pick-up where we left off in Part 2 of our series within a series—Blaspheming the Name of God. Our focus passage will be verses 25 through 29 of Romans 2. And the focus of these 5-verses touches heavily upon the issue and hot-topic of circumcision or the circumcisions (I.e., physical circumcision and circumcision of the heart).

 Outline of Discussion

So today what I want to accomplish is to first briefly examine the historical and cultural background that is associated with physical circumcision. Then we’ll take a brief survey of physical circumcision as spelled out in the Tanakh. And lastly, we’ll begin a rather detailed  examination of our focus passage of Romans 2:25-29.

In so doing all that I’ve just outlined, we will answer the following two questions: (1) What is physical circumcision and what purpose does physical circumcision hold for those men of the Bible who received it? (2) What is the difference between physical circumcision and circumcision of the heart as recorded in Deuteronomy 10:16 and 30:6?

And then looking ahead to the next part of this discussion on circumcision, we’ll seek to answer the questions: (1) Has circumcision of the heart annulled or replaced physical circumcision as instructed in Torah? And (2), is physical circumcision something that males with circumcised hearts who are walking in covenant relationship with the Eternal should look into having done?

 Circumcision is an Emotionally Charged Hot-Topic

As I just mentioned, this is an extremely hot-topic that whenever discussed within and outside of our Faith Communities, it induces a great amount of emotions; contrasting personal and cultural perspectives; opposing doctrinal challenges; conflicting religious beliefs and the like. Rarely does the discussions stay within the confines of scripture. Instead, emotions typically take over and before you know it, tempers flare and words and perspectives are exchanged that often defy what scripture actually has to say on the topic. And when it’s all said and done, many end up leaving these discussions with hurt-feelings and unchanged attitudes on the subject of the circumcisions.

 The Intent is to Arrive at a Biblically-based Understanding of the Circumcisions

What I hope will come out of these two discussions, is an emotionless, biblically-based understanding of the circumcisions and the roles they may or may not play, respectively, in the lives of Yah’s people. Whatever the bible states regarding the circumcisions, mind you, within the framework of scriptural context, that’s what the bible states about the circumcisions. We will endeavor to not add to or take away from that which scripture has to say on the issue. From time-to-time during our discussions, I will give you my perspective or opinion on specific aspects of the circumcisions as I normally do on whatever topics or issues we discuss on this program. But as always, my opinion on the subject matters only as far as my desire to elicit discussion and to insight further digging into Yah’s Word on the specific topic or issue at hand.

So with that bit of introduction out of the way, let’s begin our discussion entitled: “Paul on the Question of Physical Circumcision for God’s People.”

 

Circumcision From a Historical, Cultural  and Global Perspective

 

Historically speaking, the ritual of (physical) circumcision is ancient (we’re talking several thousand years) and is not limited to the circumcision that Hebrew or Jewish newborns customarily experienced and presently undergo (I.e., the “bris”), as some might erroneously believe.

It was practiced among several of the West Semitic peoples and in the priestly class of ancient Egypt (Alter). Interestingly, knowledge of the exact origin or etiology of physical circumcision, other than that which is first mentioned in Genesis 17, has been lost over millennium.

Even today, according to wikipedia, circumcision remains as one the world’s most widely performed medical procedures, affecting “approximately 37% to 39% of males worldwide…about half [the physical circumcision performed are] for religious or cultural reasons” (Morris, Brian J.; Wamai, Richard G.; Henebeng, Esther B.; Tobian, Aaron AR; Klausner, Jeffrey D.; Benerjee, Joya; Hankins, Catherine A.(2016)—”Estimation of country-specific and global prevalence of male circumcision”).

Interestingly, circumcision is most common in many Muslim nations and communities; in Israel, South Korea, the U.S., and parts of Southeast Asia and Africa.

Conversely, physical circumcision is rare in Europe, Latin America, parts of Southern Africa and Oceania (that being the Pacific Islands) and most of non-Muslim Asia (Wikipedia.org/wiki/circumcision).

From a personal perspective, when I was raised as a child of the 1960’s,   circumcision was commonly administered to a great many young black males, if not most; primarily because it was a practice or custom that was handed down for cultural, hygienic, and to a lesser degree, religious reasons.

 

Circumcision’s First Mention in Scripture

 

Circumcision as a commandment to the  males of Yah’s people, and a symbol between YHVH and His elect, is first mentioned in Genesis 17:10-14. 

As an aside, regarding the Principle of First Mention in Scripture, the issue or topic of concern, where it is first mentioned in scripture, Yah’s perspective on that issue or topic is firmly established and generally does not change later on in scripture (generally speaking that is). Thus, the initial mention of any issue or topic in scripture must by necessity, significantly influence our understanding of those issues and topics we are attempting to understand. First mention in Scripture should always be one of the tools we use when attempting to understand any bible topic or issue of discussion.

Returning to Genesis 17:10-14, which reads:

 

“This is My covenant which you shall keep, between Me and you and your seed after you: every male among you must be circumcised. You shall circumcise  the flesh of your foreskin and it shall be the sign of the covenant between Me and you.” (Which covenant is Abba referring to? The unilateral covenant He established between Avraham and Himself, as recorded in Genesis 15, which is related to Avraham and his seed possessing the Land of Promise; and in Genesis 17, which is related to the multiplicity of Avraham’s seed; of Avraham being the father of many nations and He, YHVH, being Avraham’s and Avraham’s seeds’ God or Elohim.) 

Continuing:

“Eight days old every male among you shall be circumcised through your generations, even slaves born in the household and those purchased with silver from any foreigner who is not of your seed. Those born in your household and those purchased with silver must be circumcised, and My covenant in your flesh shall be an everlasting covenant. And a male with a foreskin, who has not circumcised the flesh of his foreskin, that person shall be cut off from his folk. My covenant he has broken” (Alter).

 Physical Circumcision’s Link to Covenant

When we talk about the establishment of ancient covenants—about formal agreements that are made between people and those made between YHVH and His people, whether they be one-sided covenants, unilateral, unconditional covenants such as the covenant that is recorded here in Genesis 17; or bilateral or conditional covenants such as the covenant that was established between YHVH and the nation coming out of Egyptian bondage as recorded in Exodus 19, that covenant is typically sealed or indicated by the shedding of blood (in some form or another) and often by the construction of some type of edifice or monument or another. And in the case of the covenant Yah established with Avraham and his seed, circumcision served as a token; as a seal or indicator of that everlasting covenant (Genesis 17:13).

 Although Circumcision Likely Predated Avraham, the Circumcision Handed Down to Him Was Different in Purpose and Scope

Now, few with any true understanding of history will argue that circumcision, as a ritualistic and cultural practice, likely predated Avraham. As a ritual practiced by the ancient Mesopotamian peoples, it was likely linked to their pagan worship and pagan-based cultural norms.

However, when circumcision was introduced to Avraham as a symbol or token of his relationship with YHVH and the promises of a Land that He would provide for his seed, as recorded here in Genesis 17, it would stand as one of the most defining symbols or tokens of that covenant that we, as Yah’s people, would come to know and appreciate. And one of the unique aspects of this YHVH-ordained circumcision ritual was that it would be a requirement of all Avraham’s male seed on the 8th day after his birth (verse 12).

 The Symbolism of Physical Circumcision

Physical circumcision as given by Yah to the male segment of His set-apart people, for all intents and purposes, could be viewed as a wedding band or ring. A wedding band is an outward symbol of one man’s marriage commitment to the woman he has married. It serves as not just a physical symbol and reminder to this man or to this woman that they are in an unbreakable marriage covenant with one another, but it also serves as a visible, physical symbol to the world that this man and this woman are in a marriage, covenant relationship, which is not to be broken or tampered with. Our wearing of tzitzits may be viewed from a similar, physically symbolic, covenant perspective as well.

 Abraham’s Physical Circumcision Came Well After His Faith in God Had Been Firmly Established

It should be noted that YHVH DID NOT instruct Avraham to be circumcised and to circumcise his sons and their progeny till way-after Yah called Avraham to walk in covenant with Him (Gen. 12); till way after Avraham and Sarai sojourned in Egypt for a time (Gen. 12); till way after Avraham and his nephew Lot had their fall-out over the Land (Gen. 13); till after the Melchizedek event (Gen. 14); even till way after Yah established a covenant relationship with Avraham (Gen. 15—of which the record notes that Avraham’s Faith in Yah was counted unto him as righteousness—vs. 6); and even before Ishmael was born to him through Hagar, Sarah’s handmaiden (Gen. 16).

And so what we see here in this chronology leading up to the mitzvah of circumcision that was given to Avraham and to Avraham’s seed, is that circumcision was given to Avraham AFTER Avraham’s steadfast faith and friendship with YHVH had been firmly established.

 The Establishment of One’s Faith Must Be Firmly Established First and Foremost as Abraham’s Was

Now, I would ask you to pay particularly close attention to this point as it will factor into some of our understanding as to the proper perspective Yah’s people should give to physical circumcision in their walk with Mashiyach. Avraham’s physical circumcision came after his faith in Yah was firmly established. Thus, as it relates to us today, one’s Faith and belief in YHVH must always precede any inclination toward physically keeping Yah’s statutes. The reason for this is simple: If one doesn’t believe Yah and he or she does not believe that Yah is a rewarder of any who diligently seek after Him (Heb. 11:6), well, more times than not, the one who does not believe Yah will fail to properly keep Yah’s instructions.

Avraham trusted Yah from the moment Yah called him to leave his father’s house and the country of his birth and kindred (Gen. 12). And because Avraham trusted Yah so, passing every test of loyalty and faith that was put forth to him by Yah (Gal. 3:6), Yah  imputed unto Avraham righteousness and established with Avraham what we know today as the Avrahamic Covenant. And that covenant was sealed and physically symbolized through the ritual of circumcision.

 Physical Circumcision Passed Down Through Abraham’s Generations

And so it was that the mitzvah of circumcision was passed down to all of Avraham’s children, including Ishmael; down to Yitchaq (Gen. 21:4); down to Ya’achov and on to Ya’achov’s 12-sons (by implication in Gen. 34). It would seem reasonable to me to conclude that our enslaved ancient Hebrew cousins circumcised their sons during their embittered sojourn in Mitzrayim (aka Egypt), although it’s likely that not every Hebrew family honored this covenant-based mitzvah as evidenced in Moshe’s neglecting to circumcise his son, Gershom, leading to Zipporah, Moshe’s wife, carrying out the circumcision in order to stave off the deaths of either or both Moshe and Gershom (Exo. 4:24-26).

 

Circumcision as a Requirement to Participate and Partake in the Pesach 

And from this mysterious incident in the wilderness involving Zipporah having to circumcise her and Moshe’s son in order to save the lives of the males in her life, the mitzvah of circumcision is not mentioned again until the mitzvot surrounding Passover (aka Pesach) is revealed in Exodus 12. In giving instructions for this Pesach ceremony, circumcision is introduced as a requirement in order for any male of the community to participate and partake of the Pesach:

 

“And YHVH said unto Moshe and Aharon: ‘This is the statute of the Passover offering: no foreigner shall eat of it. And every man’s slave, purchased with silver, you shall circumcise, then shall he eat of it. A settler or hired worker shall not eat of it. In one house shall it be eaten; you shall not take out any meat from the house, and no bone shall you break in it. All the community of Yisra’el thus shall do. And should a sojourner sojourn with you and make the Passover offering to YHVH, he must circumcise every male of his, then may he draw near to do it and he shall be like a native of the land, but no uncircumcised man shall eat of it. One law shall there be for the native and for the sojourner who sojourns in your midst.’ And all the Yisra’elites did as YHVH had charged Moshe and Aharon, thus did they do. And it happened on that very day that YHVH brought the Yisra’elites out of the land of Egypt in their battalions” (Exo. 12:43-51)

 

And so we see here in this passage, that Abba made physical circumcision a requirement for any male who would elect to participate and partake of Pesach (aka, Passover), at least in ancient Yisra’el. And it is this mitzvah, or statute, that is of intense interest to those of us in the Hebrew Roots—Messianic—Set-apart Faith, who keep the appointed times and holy days of YHVH our Elohim. Therefore, the instructions and commands related to Passover, or Pesach, it being one of the set-apart days (or evenings) of YHVH of His annual biblical calendar, is extremely special and important to us. And to see here in Torah that any male who desired to participate and partake in Pesach who is NOT circumcised would not be eligible to participate and partake in the event, can be a bit concerning to those of us who may not be circumcised, to say the least.

 Is Physical Circumcision Still a Requirement to Partake of Passover?

And thus the question that demands an answer from us here in this discussion is this:

Is circumcision a requirement for the men of Yah’s set-apart people, here in the 21st century, for them to keep Passover? More so, is circumcision a requirement for any man or male child of Yah today?

And the short answer to these two-probing questions is: Yes. But not in the way a Torah-observant disciple of Y’shua Messiah might naturally perceive this instruction to be. For there are some intricacies with this Torah instruction as it applies to us today that many, including myself, may have overlooked and or misunderstood in relation to the question of the circumcisions. And my intention, Abba-willing, is to arrive at a biblically-sound answer to these questions, in part today, and finally in full in our next installment addressing the question of the circumcisions.

 

First Mention of Circumcision of the Heart

 

But moving on with our survey of circumcision in the Tanakh.

We have a one-verse mention of circumcision in Leviticus 12:3, where Abba reiterates the mitzvah of physical circumcision for all of the newborns of Yah’s set-apart people, on the 8th day after their birth (Levi. 12:1). The fact that this mitzvah involving circumcision of 8-day old Yisra’el babies is given more than once in Torah seems to indicate that Yah is serious about this Mitzvah being carried out by His people.

But nothing more on circumcision is to be found in Torah until we get to Deuteronomy 10:16 and 30:6, when Yah introduces the concept of “circumcision of the heart” being the decisive characteristic of Yah’s covenant-keeping people:

“And you shall circumcise the foreskin of your heart, nor shall you show a stiff neck anymore” (Deu. 10:16; Alter). 

In this verse, contextually speaking, Moshe is addressing the 2nd generation Hebrews in preparation of their taking possession of the Land of Promise. And in giving the people, sort of a pep-talk before the big battle ahead of them, Moshe reviews the nation’s difficult wilderness journey that led them to this point in their history. And much of this review by Moshe, as we discussed in “Racism and Faith-What Walking in Torah with a Circumcised Heart Looks Like—Parashah 134 (www.themessianictorahobserver.org/2021/05/29/racism-faith-walking-torah-with-circumcised-heart), consists of an admonishment to this 2nd generation, not to take on the stiff-neck character and nature of their parents and to not fall into the trap of seeking after pagan Canaanite worship practices once they’d conquer the Land. Thus, Moshe instructs these young Hebrews to make themselves available for Yah to do His work in them and for them to walk in Yah’s covenant without wavering to the right or left, and not being a spiritually stubborn people as their parents were.

I would argue that this is not the first mention of “circumcision of the heart,” per se. For we find in Deuteronomy 5:29 where YHVH laments to Moshe over the terrible state of the ancients’ feelings and behavior towards Him:

“O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever” (Deu. 5:29). 

You see, to me, Father is clearly stating here that the people suffered from a serious heart condition. They did not have a spirit that would permit Yah to lead them and to grow them and to fashion them into that peculiar treasure; that kingdom of priests; and that holy nation that He purposed to make them into in His covenant with them (Exo. 19:5-6).

And then circumcision is also mentioned later on in Deuteronomy as follows:

“And YHVH your Elohim shall circumcise your heart and the heart of your seed to love YHVH your Elohim with all your heart and with all your being for your life’s sake” (Deu. 30:6; Alter).

 Circumcision of the Heart of God’s Elect Foretold

From a contextual standpoint, we find what I believe to be a confirmation of chapter 10, verse 16, in the form of a prophesy or prophetic utterance on Moshe’s part. For Moshe tells this generation of Hebrews that Yah is going to circumcise their’s and their seed’s hearts so that they will love HIm with their whole heart/their whole being, and thus they shall live. I say prophetic in the sense that in verses 1 through 5, Moshe frames this pending circumcision of Yisra’el’s hearts within their future scattering and exiling amongst the nations of the world. But there would come a time that after their exile and scattering among the nation peoples of the world, Yah turns their situation around and returns them to the Land of their fathers and blesses and prospers them. And thus it will be after that time that Abba would circumcise their hearts and the hearts of their seed so that they will love Him with all their being.

Clearly, in my opinion, no time in Yisra’el’s history has this circumcision happened to Yisra’el as Yah describes here in this passage of Deuteronomy. Indeed, Yisra’el has remained a stiff-neck people throughout her history. And because of her stubborn, stiff neck character and her refusal to honor and walk in covenant with her espoused Elohim, YHVH, they’ve endured a multitude of curses and they have been scattered among the nations a number of times throughout their history. And I get that many people, both within and outside our Faith Community, will point to modern Yisra’el’s miraculous return to the land and their establishment as a nation, being the de-facto fulfillment of this prophetic utterance by Moshe and the prophets of old. However, the nominal modern day Jew in the Land of Yisra’el remains stiff neck and he/she, as a nation, has rejected Y’shua as their Mashiyach and refuses to walk fully in covenant, Torah-keeping relationship with YHVH. Indeed, the nominal Jew, and the nation as a whole, has not had their hearts circumcised and they have not entered into a proper covenant relationship with YHVH. They, however, remain in covenant with their culture, religion and people—the very same mindset as the rhetorical Jew of Shaul’s diatribe in Romans 2.

So I would argue that maybe Deuteronomy 30:6 will be fulfilled as it is written here and alluded to in the various prophetic writings of the Tanakh, sometime near or upon the return of our Master Y’shua Messiah.

One subtle thing I would like to point out here before we move on in our survey of physical circumcision in the Tanakh, is that in Deuteronomy 10:16, Yah instructs the 2nd generation Hebrews to circumcise their own hearts and to stop being a stiff neck people. But then in Deuteronomy 30:6, Yah stipulates that He would circumcise the heart of His set-apart people and their seed so that they would be capable of loving Him with their whole being. Clearly what we see here in Deuteronomy 30:1-6 in particular, is a foreshadowing of the renewed covenant which reads:

“Behold, the days come, saith Yehovah, that I will make a new covenant with the house of Yisra’el, and with the house of Yahudah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which My covenant they brake, although I was a husband unto them, saith Yehovah. But this is the covenant that I will make with the house of Yisra’el after those days, saith Yehovah: I will put My law (My Torah) in their inward parts, and in their heart will I write it; and I will be their Elohim, and they shall be My people: and they shall teach no more every man his neighbor, and every man his brother, saying, Know Yehovah; for they shall all know me, from the least of them unto the greatest of them, saith Yehovah: for I will forgive their iniquity, and their sin will I remember no more” (Jer. 31:31-34; cf. Heb. 8:8-13; 12:24). 

Circumcision of the Flesh Versus Circumcision of the Heart

 The circumcision of the flesh, as outlined throughout the small handful of verses we find where it is mentioned in Torah and in Joshua, when contrasted with Yah’s preferred circumcision, which is circumcision of the heart, a transcendence of the ritual that puts into the flesh of the males of Yah’s people, a token—a sign—similar to a wedding band if you will—as it relates to the covenant that is supposed to exist between them and YHVH. For overshadowing this physical circumcision is the removal of the natural impediments within a would-be child of Yah, that prevents him/her from being open and responsive to Yah’s Way of Life—the tenets of Yah’s covenant with them—Yah’s Torah—a true and substantive relationship with YHVH.

 An Inextricable Link Between Physical Circumcision and Circumcision of the Heart

In essence, there was an inextricable link between a circumcised heart and physical circumcision. For without a circumcised heart, physical circumcision was of no value. Certainly, most of the first-generation males that came out of Mitsrayim were circumcised. But their uncircumcised hearts led to them all dying in the wilderness. Thus, the people’s physical circumcision became absolutely worthless to them. This is in keeping with what we will see that Shaul writes regarding physical circumcision that is absent a circumcised heart:

“…but if thou be a breaker of the law (I.e., of Torah), thy [physical] circumcision is made uncircumcision…For he is NOT a Jew, which is one outwardly; neither is that [physical] circumcision, which is outward in the flesh: But he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of Yah” (Romans 2:25-29). 

Does Circumcision of the Heart Nullify Physical Circumcision?

Does circumcision of the heart, then, nullify or abrogate physical circumcision since Yah seems to place greater value on circumcision of the heart over that of physical circumcision? Well, at the risk of giving away part 2 of this series within a series on Paul and Circumcision, I do not believe that circumcision of the heart replaces or nullifies physical circumcision. And I will go deeper into why I believe physical circumcision remains valid for today’s covenant walking disciple of Y’shua Messiah in the next post of this series.

But suffice to say today at least, that a great many bible scholars and teachers, both within and outside our Faith community feel strongly that Shaul unilaterally replaced physical circumcision with circumcision of the heart, and they rely heavily upon this and related passages of Romans 2:25-29 as support for anti-physical circumcision doctrine. But we must recognize, with full transparency, that Shaul NEVER made such a pronouncement. And knowing what we know so far about the apostle and his true position on Messianics keeping Torah (I.e., that Torah-keeping is required for Yah’s set-apart people, whether they be a Jew or a non-Jew), would it make sense that the Great Apostle to the Gentiles would stand on the side of physical circumcision having been done away with and replaced by circumcision of the heart? I don’t believe so.

In fact, Shaul, having ample opportunity to come right out and denounce the mitzvah of circumcision to his Roman Messianic readers, failed to do so, but instead, actually certifies that physical circumcision still has value and purpose for Yah’s set-apart people:

“Circumcision profits INDEED if you fulfill (or are a doer of) Torah” (Rom. 2:25). And the term fulfill or doer here, as used here by Shaul, is “prasso,” which means to properly understand and manifest or do that which you’ve come to learn and understand from the mouth of Yah and that which was delivered unto us through Torah; and to practice that which we’ve been taught and instructed to do with a circumcised heart that is inscribed with Yah’s Torah.

 

Additional Tanakh Passages Involving Circumcision 

There are only a small number of remaining passages in the Tanakh that address the issue of physical circumcision that we should all be aware of. We find in Joshua chapter 5 the recorded history of Joshua circumcising (or having circumcised) this 2nd generation of Hebrews that conquered the Land of Promise. Many have sought to answer the question of why specifically were these 2nd generation Hebrews not circumcised. The specific reason as to why the first generation Hebrews failed to circumcise their baby boys is only vaguely alluded to in scripture.

We do know that the first-generation of Hebrews were a stiff neck, stubborn people who more times than not, ran afoul of Torah while they lived. Also, we know that this first generation of Hebrews all died in the wilderness, with the exception of Joshua and Caleb. And this is that alluded to passage that answers the question why the conquering Hebrews weren’t previously circumcised:

Joshua 5:4-7—”And this is the cause why Joshua did circumcise: all the people that came forth out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came forth out of Egypt. For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, they had not circumcised…And their children, whom he raised up in their stead, them did Joshua circumcise: for they were uncircumcised, because they had not circumcised them by the way.”

 Jeremiah’s Call for Judah to Circumcise Their Hearts

So we could safely surmise that scripture’s silence on the question of why specifically these 2nd generation Hebrews had not been circumcised by their parents was because of that first generation’s uncircumcised hearts, heh? Thus, it fell to Joshua to do the right thing, honor YHVH, and circumcise this incoming generation of Hebrews.

Then in Jeremiah, we find the prophet calling his people, Yisra’el to repentance as follows:

“If thou wilt return, O Yisra’el, saith Yehovah, if thou wilt return unto Me, and if thou wilt put away thy abominations out of My sight; then shalt thou not be removed.” (I.e, overrun by their invading enemies—house of Yisra’el had been uprooted and scattered to the far-reaches of the north by an invading Assyrian army, while house of Judah stood in peril of being taken into captivity by an invading Babylonian army.) 

Continuing:

“And thou shalt swear, as Yehovah liveth, in truth, in justice and in righteousness; and the nations shall bless themselves in Him, and in Him shall they glory. For thus saith Yehovah to the men of Judah and Judah to Yerushalayim, break up your fallow ground and sow not among thorns. CIRCUMCISE yourselves to Yehovah, and take away the foreskins of your heart, ye men of Judah, and inhabitants of Yerushalayim, AND take away the foreskins of your heart, lest My wrath go forth like fire, and burn so that none can quench it, because of the evil of your doings” (Jer. 4:1-4; ASV). 

Here the prophet admonishes House of Judah to make themselves ready to receive Yah’s Truth—His Word—His Torah—by ridding themselves of the things that hinder the implantation of Yah’s Word within them. This they were to do as they would do in breaking up the “fallow soil” of their land and ridding that fallow soil of the “thorns” that choke out their seedling plants, which is symbolic of the Word of Truth that is to be implanted in their lives (reference Y’shua’s Parable of the Sower in Mat. 13:22—And he that was sown among the thorns, this is he that heareth the Word; and the cares of the world, and the deceitfulness of riches, choke the word, and he becometh unfruitful).

 Judah’s Dross Nature Signaling Her Lack of a Circumcised Heart

Indeed, in Ezekiel’s and Jeremiah’s time, Judah had become prosperous, in part, because of their rather disingenuous turning from their wicked ways to Yah. These were fearful of that which had happened to their northern brethren, also happening to them if they did not turn to Yah and at least make a half-hearted attempt to walk in His Ways. But in their tepid turning to Yah, Judah ended up becoming dross or withdrawn in their hearts and love for Yehovah and His Ways. In other words, they went through the motions of fulfilling Yah’s instructions, while often finding ways to bypass Torah and also dabble in various pagan practices and worship (Eze. 22:18-19).

So Father also instructs Judah to remove the foreskins of their hearts, just as one would circumcise their flesh in obedience to the commandments of Yah. For the only way Judah could possibly be saved from her impending doom was for them to keep His Commandments—His Torah—with a willing and loving heart towards Him. Otherwise, they faced His wrath that would come in the form of a Babylonian military devastation and captivity. And they, Judah, would be powerless to stave off Yah’s coming wrath.

 Paul’s Letter Highlighting the Circumcision Linked to a Key Prophesy Passage

And lastly, in the Tanakh, we have Jeremiah 9:25-26, which Shaul seems to loosely reference our focus passage for this discussion (specifically Romans 2:25-29):

“Behold, the days come, saith Yehovah, that I will punish all them that are circumcised in their uncircumcision: Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners of their hair cut off, that dwell in the wilderness; for all the nations are uncircumcised, and all the house of Yisra’el are uncircumcised in heart” (ASV). 

Indeed, the parallels to Shaul’s teaching regarding circumcision in Romans 2 cannot be overlooked or overstated: Those who are circumcised in their flesh, but who also do not walk in covenant relationship with YHVH—those who choose to willfully transgress Torah—who steal, fornicate, adulterate, rob pagan temples for financial and personal gain; hate and despise the Goyim for no reason; those that do the very evil things that they themselves criticize others of doing in opposition to Torah, are no better than their Gentile, uncircumcised counterparts in the world. They are as if they were never circumcised. And they too will be judged accordingly: They will be judged within the framework of Torah, while their non-circumcised counterparts will be judged outside the framework of Torah—I.e., by the evidence that the laws of creation naturally provide humankind.

So with that, let’s return to our focus passage of Romans 2:25-29 and see if we can break down what Shaul is trying to say regarding the  circumcisions to His Roman Messianic readers.

Paul Writes About the Circumcisions 

Romans 2:25-29—”For circumcision profits indeed if you fulfill (that is, if you properly understand and manifest that understanding of Torah through a proper halach in) Torah: but if you depart from Torah, your circumcision becomes uncircumcision (that is, if someone is circumcised because of their culture but not taught that it is a sign of the covenant with Avraham and that they are obligated to walk unwaveringly in that covenant, then his circumcision is irrelevant for purposes of receiving and entering the Malchut Elohim or the Kingdom of YHVH). And if uncircumcision (I.e., “akrobustia” or the Gentile) should keep the precepts of Torah, would not that uncircumcision (I.e., his uncircumcised station in life) be accounted as circumcision (I.e., peritome, which, metaphorically, is to be separated from the unclean multitude and truly consecrated to God)? And the uncircumcision (that is, “akrobustia,” the Gentile who is set-apart and walking in covenant relationship with YHVH), which from its nature fulfills Torah, will judge you; who, with the Scripture and with circumcision (that being, one who is circumcised and who claims possession of Yah’s Torah), transgresses against Torah (cf. Mat. 12:41-42). For he is not a Jew who is so in what is external (alone): nor is that (only physical) circumcision, which is visible in the flesh. But he is a Jew who is so in what is hidden: and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not from men, but from Elohim” (AENT). 

Here in these 5-verses, the term circumcision and uncircumcision is used numerous times. And if one is not careful to tease apart each verse within context of their preceding and proceeding verses, one can certainly miss the whole of what the apostle was attempting to convey to his Messianic Roman readers.

 Biblical Uses of the Word Circumcision

Circumcision and uncircumcision, again, depending on the context in which it is used in each verse, can hold the meaning of:

  1. Physical circumcision—the removal of the foreskin of a male disciple’s privates; or the lack thereof.
  1. Speaking of either a religious Jew such as a Pharisee or Scribe as in “those of the circumcision,” or a Gentile, as in the uncircumcised.
  1. Circumcision of the heart; circumcision that is in the Spirit (I.e., the Ruach); circumcision that is not in the letter whose endorsement comes directly from YHVH.

 The Anti-Physical Circumcision Crowd  Led by a Misrepresentation of Paul’s Writings

Now, this and other related passages which we will examine in future postings of this series, are often used by those who I would describe as the anti-physical circumcision crowd, to denounce physical circumcision by Yah’s set-apart people. These further contend that they are “Spiritual Israel,” having replaced fully physical Israel as God’s set-apart people. In their replacing of physical Israel, these believe that statutes such as physical circumcision belong only to the Jew whom they’ve replaced. And thus according to these, being Spiritual Israel, the only circumcision that a believer should receive is the circumcision of their heart. And, according to these, we find here in this and related Pauline passages Shaul’s abrogation or annulment of physical circumcision as it relates to God’s people.

I contend, however, that Romans 2:25-29 is not in any way, form or fashion a proof-positive scriptural passage for believers in Yeshua Messiah being Spiritual Jews or Spiritual Israelites and replacing the physical Jew as Yah’s favored people. Contextually, there is no such thing as a spiritual Jew or Israel. The whole concept of a spiritual Jew or Israel is derived from a spiritualizing of Shaul’s writings. It is part and parcel of what some have labeled “Replacement Theology.” Replacement Theology and its sister, Dominion Theology, are the very doctrinal positions that are leading many down a road towards destruction.

What Shaul is trying to convey to his Roman Messianic readers is the fact that true biblical circumcision is not about an outward mark in the flesh, such is seen in the mitzvah of physical circumcision. Furthermore, that one who places their eternal destiny on their physical circumcised state, as well as on  their culture and heritage and Jewishness, but NOT on a true, obedient and substantive relationship with the Eternal, is in danger of Yah’s judgment and wrath (Rom. 2:11-12).

 Outward Physical Trappings Including Circumcision Fall Short of Yah’s Approval and Favor

Shaul’s bottom line here is simply this: Physical circumcision, biological heritage, culture, history, or lineage is not enough to make it into the Malchut Elohim or to escape Yah’s judgment. For Yah demands the obedience and love of His elect. And that obedience and love comes about as a result of a circumcised heart.

Like Avraham, we have been called to enter into a faith-based, obedient covenant relationship with YHVH. And we must never forget that Yah is unique in the judging of His human creation. For He judges the heart (e.g., 1 Sam. 16:7—”But YHVH said unto Samuel, ‘Look not on his countenance, or on the height of his stature, because I have refused him, for YHVH seeth not as man seeth; for man looketh on the outward appearance, but YHVH looketh on the heart.’”). Yah requires a circumcised heart in order for that individual to be named as His child—His set-apart one (Deu. 30:6—”YHVH your Elohim will also cleanse your heart and the hearts of your descendants so that you may love Him with all your mind and being and so that you may live”). This circumcision of one’s heart, Shaul also refers to as a “circumcision not made with hands (Col. 2:11-12—”In Him (I.e., Messiah) you also were circumcised—not, however, with a circumcision performed by human hands, but by the removal of the fleshly body, that is, through the circumcision done by Mashiyach.”).

 Circumcision of the Heart and the New Creation

Circumcision of heart in this case involves taking off the old man/woman (I.e., the flesh and donning the new man/woman. For that old man/woman is supposed to have been dead and buried with Mashiyach and the new man/woman is supposed to be raised up with Mashiyach through our obedient Faith in Yah’s Plan of Salvation-Redemption-Restoration.

Within this machination of the old man/woman dying (having a dead spirit) and the new woman/man being raised to life, Yah’s Spirit—His Ruach—awakens our once dead spirit (dead because of sin) and does a work within us such that we begin to walk in the newness of life—we, in essence, come into an obedience of Faith. We are really talking about a heart operation or even a heart transplant being done on us by our Creator under the auspices of His renewed covenant. But we must willingly, and humbly bring Him our hearts to have this circumcision done. We’re talking about being sincere; our intentions pure. This is what the apostle in great part was writing to the Roman Messianics about. True biblical circumcision involves that of the heart. For Yah is never deceived by our pretenses nor our outward actions. He sees right through us.

 Circumcision of the Heart Treats Spiritual Heart Disease

Yah’s biggest ought against the wandering ancients in the desert was their uncircumcised hearts:

“O that there were such an heart in them, that they would fear Me, and keep all My commandments always, that it might be well with them, and with their children forever” (Deu. 5:29; KJV). 

This circumcision of heart not only applies to the issue of physical circumcision, it also applies to baptism/mikveh. Baptism is in every respects supposed to be an act of the heart that is done via one’s awakened spirit within them. Baptism, like circumcision, is not a letter thing—it’s not something that we of Faith simply endeavor to do or perform as an item on our to-do or task-list in order to gain membership into an organization or religion. Unfortunately, millions of souls have needlessly gotten wet throughout the history of the Christian and Messianic Faith through the baptism ritual. However, many of these souls’ hearts were never right going in to their baptism. Thus, their praises were not of Yah, but of men—those who head up these organizations in many cases, are the ones that gave them their praises.

 Baptism and Physical Circumcision Related

It must be said at this juncture, that baptism and circumcision of heart has in no way abrogated or nullified the Torah commandment for physical circumcision. We’ll certainly touch upon this critical aspect of our overall circumcision discussion in our next post.

Shaul wrote in 2:25-26—”For circumcision verily (the Greek being “men” meaning certainly, truly surely or indeed) profiteth (the Greek being “opheleo” meaning advantageous), if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?” 

Let’s read this again, but this time more plainly:

“For circumcision profits indeed if you fulfill (receive, comprehend and then walk out) Torah: but if you depart from Torah, your circumcision becomes uncircumcision” (vs. 25).

 Physical Circumcision is Valuable to He Who Keeps Torah and Loves God

We know that physical circumcision is a sign or token for the one who is circumcised, of the Abrahamic Covenant that involved Avraham’s and his seed taking possession of the Land of promise; Avraham being the father of many nations; and Yah being the God of Avraham’s  and his seed. Thus circumcision requires the circumcised to walk steadfastly, willfully and studiously within the framework and precepts of that covenant. The one who receives physical circumcision is obligated to imitate, not just Yeshua Messiah, but also faithful Avraham in every aspect of their life.

 The Circumcisions Must be Framed Within their Proper Perspectives

When one misrepresents and or misunderstands the purpose of circumcision and misapplies the concept as merely a cultural practice without actually applying the precepts of that covenant to their lives, then their circumcision has absolutely NO relevancy to them, much less to their making it into the Malchut (Kingdom of) Elohim. It is indeed crucial that one enter into a covenant relationship with the Creator of the Universe in order for that circumcision to be of any worth or value them as a member of Avraham’s family.

 The Physically Uncircumcised Gentile Who Keeps Torah is Better Off Than the Physically Circumcised Jew Who Doesn’t Keep Torah

Shaul continues by asking this rhetorical question of the religious Jew:

“And if uncircumcision (that is, if a Gentile let’s say) should keep the precepts of Torah, would not that uncircumcision (that being his uncircumcised status) be accounted as circumcision” (vs. 26)? 

The act of walking in Faith as Avraham did (ie., according to the precepts of Torah—Yah’s instructions in righteousness); such that one walks in the obedience and knowledge of YHVH, must always “precede the act of physical circumcision if one is led to do so. Avraham’s obedient Faith was counted as righteousness by YHVH, BEFORE he was circumcised.

“And the uncircumcision (that is the uncircumcised non-Jew or Gentile) which from its nature (or who naturally) fulfills Torah, will judge you; who, with the Scripture and with circumcision, transgresses against Torah “ (vs. 27). 

What Shaul is saying here is simply that, the uncircumcised non-Jew or Gentile who naturally—who lovingly—who willfully walks in Torah—again, although they are not as yet physically circumcised—has every wherewithal and right to stand in judgment of those who are physically circumcised and who possess knowledge of Yah’s Word and Way of life, but who choose for whatever reason to transgress the very Torah they lay sole claim to.

 Jewish Outward Signs and Behavior Mean Nothing

The Apostle continues:

“For he is not a Jew who is so in what is external (alone): nor is that (only physical) circumcision, which is visible in the flesh (vs. 28). 

Here, Shaul is stripping away the rhetorical Jew’s claim that his salvation and eternal destiny rests in his circumcision and Jewishness. For Shaul reveals that one’s true Jewish identity is not founded upon or rest on any outward cultural appearances and rote rituals and actions, and certainly not on his physical circumcision.

“But he is a Jew who is so in what is hidden: and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not from men, but from Elohim” (vs. 29).

 Physically Circumcision of Gentiles as a Pretext For Faith Became a Major Concern of the Faith in Paul’s Day

We know from the Cepher of the Acts of the Apostles as well as from various Pauline writings that there was a furious push for non-Jewish men just entering the Faith to be circumcised. This push for immediate circumcision placed the new convert at an extreme disadvantage in a number of ways. The most poignant disadvantage was that the new convert in more cases than not did not possess any understanding of covenants and what covenant relationship truly meant and involved. Thus, upon them being circumcised right off the bat coming into the Faith, the relevance of their circumcision, not just to them, but to those pushing the circumcision (ie., the Judaizers), was misunderstood and sorely misapplied.

 God’s Perspective on Cultural Circumcision

We read of the Eternal’s view on cultural circumcision that is not attached to a proper covenant relationship with the Almighty:

“Thus says YHVH: ‘Let not the wise man boast in his wisdom; let not the mighty man boast in his might; let not the rich man boast in his riches. But let him who boasts boast in this, that he understands and knows Me; that I am YHVH who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares YHVH. Behold, the days are coming, declares YHVH, when I will punish all those who are circumcised merely in the flesh—Egypt, Judah, Edom, the sons of Ammon, Moab, and all who dwell in the desert who cut the corners of their hair, for all these nations are uncircumcised, and all the house of Israel are uncircumcised in heart’” (Jer. 9:23-26; ESV). 

So we see here in this passage of Jeremiah, that Yah required of His set-apart people, that they both be circumcised in their flesh, but in particular, that they be circumcised in their hearts. Those who for whatever reason failed to possess these two things, in particular the circumcision of the heart, would face judgment-punishment-according to the Eternal.

 God’s Pending Judgment Upon Those With Corrupted-Uncircumcised Hearts

Recall in Part 4 of our “Paul on Being Under the Law” series that Shaul made this impending judgment of the hearts of Yah’s human creation a foundational element of “his gospel.” (Reference: “The Gospel According to Paul: www.themessianictorahobserver.org/2021/04/13/the-gospel-according-to-the-apostle-paul) For we recognized that Yah is a judge of the hearts of men (Jer. 17:10). And the apostle’s mention of this critical element of Shaul’s gospel-this impending judgment of the hearts of people—seems to be in direct response to the legalistic activities of certain Messianic Jews operating within the Roman assemblies.

 He Who is Physically Circumcised Must be a Torah-Keeper 

In his letter to the Galatian Messianics the apostle backs up his contention here that circumcision has innate value to Yah’s people IF they indeed keep Torah:

“For I testify again to every man that is circumcised, that he is a debtor to do the whole law” (5:3). 

Now, I won’t go into too much depth on this particular verse since we’re eventually going to study it when we get to Shaul’s hard to understand writings in his letter to the Galatians. But suffice to say, the apostle makes a crucial link between “circumcision” and “obedience” to Torah in both passages. Unfortunately, Shaul’s wording and the English translators’ troublesome rendering of this passage seems to be the basis upon which a great many fundamentalists, orthodox and evangelical Christians rest some of their anti-Torah doctrine upon. Because the erroneous thinking on the part of these anti-Torahites is that keeping Torah, especially keeping the whole of Torah (that being the commandments that apply to us as individuals and as a community that we can keep) by Yah’s people is an impossibility, and thus, attempting to do so is a really bad thing to do because Yeshua kept Torah perfectly so we don’t have to. And for any who would be God’s elect to even contemplate keeping Torah, would be an act of undermining Yeshua’s earthly ministry and an indicator that he or she has fallen from grace. But the truth of the matter is that this is not at all what the apostle means by one being “a debtor to do the whole law.” The short and to the point meaning to this Galatians verse is that circumcision is an outward, physical marker that you are in fact a keeper of Torah by virtue of you being a Son of YHVH—being in covenant relationship with YHVH. If you embrace your circumcision, you then are obligated to embrace and keep the whole of Torah: not just the parts of Torah that appeal to you and your sensibilities and preferences. This is really what the apostle is contextually saying here.

Clearly there’s a problem that the apostle is working towards somehow rectifying here in our Romans 2 focus passage. For one to embrace the symbol or token of their covenant relationship with the Creator of the Universe (or their physical circumcision), fundamentally requires him to freely and lovingly adhere and conform to the tenets of that covenant relationship—which is Torah. And of course the core tenet of this covenant relationship is obedience to Torah (Exo. 19:5-6—”…if you will diligently listen to me and keep My covenant, then you will be my special possession out of all the nations…”). Unfortunately, the contrary rhetorical Jew of Shaul’s diatribe in our passage here was picking and choosing which Torah laws and instructions he would keep, while at the same time, intentionally violating the Torah instructions and laws that he didn’t want to keep; all the while judging others for violating the very laws and instructions they themselves were transgressing (Romans 2:21-24). Thus, this contrary Jew’s circumcision—the token or mark of his supposed covenant relationship with the Creator—because of his contrariness and his uncircumcised heart, was forfeited or annulled.

TO BE CONTINUED

 

 

 

TMTO-20-Endure Sound Doctrine I Will Not

by | Mar 8, 2019 | ,

Many members of the Body of Messiah will not endure sound doctrine as they are being led astray by false teachers or they themselves are teaching false doctrine. We discuss this troubling situation and provide ways to overcome the deception. 

Parashat Mishpatim Judgment-Property and Love of Neighbor

by | Feb 1, 2019 |

This Week's Torah Reading In continuing my travels through this week's Torah Reading, I came upon Exo. 21:28-36. I found endless truths and spiritual applications that I am so happy to share with you today. The Consequences of Negligence This passage in a narrow sense...

Parashat Mishpatim Judgment-Murder-Abortions-Sanctuary

by | Jan 30, 2019 |

Timeliness of This Week's Torah Reading This week’s Torah Reading could not have been more timely. And I was compelled to respond in the wake of the news we’ve received over the last couple weeks regarding the legalization of late term abortions on demand. And just...

Parashat Mishpatim or Judgments-Debt and Slavery

by | Jan 29, 2019 |

 Concerning the Treatment of Slaves by Hebrews The first portion of this week's Torah Reading deals with the issue of Hebrews owning slaves; particularly Hebrew slaves (Exo. 21:1-11) . According to this passage, if a Hebrew acquires a Hebrew slave, they would serve...

To Call or Not Call on the Name of the LORD

by | Jan 25, 2019 |

What Does it Mean? What does it truly mean for a would-be disciple of Jesus Christ (ie., Yahoshua Messiah) to call on the Name of the L-rd? Is it simply an utterance whereby the would-be disciple utters or invokes the actual Name or Title of the Divine One? Or is it a...

No Pagan Links to Catholicism and Christianity

by | Jan 14, 2019 |

Pagan Links to Catholicism and Religion in Doubt I have, of late, become somewhat concerned over what I see as growing support by a good many leaders within and without our Faith for there being no pagan links to Catholicism and Protestant Christianity. And how are...

 God’s Food Laws-Tithing-Walking in Obedient Covenant Relationship with God-Parashah 136

by | Jun 11, 2021 | Blog, Podcasts

by Rod Thomas | The Messianic Torah Observer's Sabbath Thoughts & Reflections

This Week’s Torah Reading is found in Deuteronomy 12:20-15:6. I’ve entitled this discussion: Gods Food Laws-Tithing-Walking in Obedient Covenant Relationship with God-Parashah 136

Personal Perspective—Opening Remarks

 

Our obedient covenant relationship with the Eternal defines our identity. That covenant relationship that defines our identity is a Way of Life that is unlike any the world has ever known. Unfortunately, that identity, the Way of Life, and our obedient covenant relationship with the Almighty runs contrary to this world’s paganistic and evil systems.

 

I trust that you can see as I see the repeating, undulating themes that reverberate throughout the Cepher of Deuteronomy: (1) Keep Yah’s commandments precisely as He has prescribed; and (2) Be careful to guard one’s self from being enticed and becoming ensnared by the demigods and worship practices of the Canaanites.

 

Many people who come into this beloved Faith of ours seek more to be tradition-led than Torah-led and Spirit-led  in their walk with Mashiyach. What I mean by that is simply this (and please understand what I am saying here as I am not aiming to criticize any who choose to follow a certain path in their walk (I.e., their halachah) with Mashiyach): A great many folks that enter this Faith of ours are more interested, specifically, in establishing a covenant with Judaism and Judaism’s various trappings than they are with establishing a true and substantive, obedient covenant relationship with the Eternal. So these will make every effort to look and perform as orthodox Jews in their day-to-day halachah. And to their credit, that which separates them from Rabbinic, orthodox Judaism seems to be their profession that Y’shua is their Mashiyach.

 

But my point is this: We’ve all been called to a higher walk than that which is embodied in rote, Jewish traditions and the rules of Jewish sages. We’ve been called to imitate and be like our Master Y’shua Messiah: to become children of the Most High. We’ve not been called to become Messianic Jews or Messianic Christians or Hebrew Rooters.

 

Look, if that’s the course of halachah one feels they’ve been called to walk, that’s between that individual and their Elohim. But what I’m tasked with putting forth to you here on this platform is that Yah is interested in each of us as prospective children of His; not as perspective members of a denomination or religion.

 

Yah, in His infinite wisdom and grace, spelled out in this very parshah reading of ours here today, the very things that He requires of those who would be His children. And those things don’t include traditions and manmade rules that are supposed to form fences around Yah’s Torah. (Look, there’s nothing wrong with traditions. However, traditions and manmade rules become a problem when they take precedence over Yah’s Word and His Torah. And we can clearly see that in many of our Faith Communities operating out there today, traditions and manmade rules are getting in the way of Torah and the teachings of our Master Y’shua. And I dare say that some of those traditions and rules are even pagan-based. We must therefore heed the words of Moshe: Beware not to become ensnared in the ways of man and in idolatry.)

 

And as He states throughout the entirety of Torah, we are not to add to nor subtract from His instructions in righteousness.

 

 

Critical Points Contained in this Parshah:

  1. Blood Cooking/blood consumption/use of blood in worship and pagan practices.
  2. The humane nature of slaughtering animals based upon Abba’s Eternal Word.
  3. Food Laws—consuming that which is clean versus that which is unclean.
  4. False prophets and the penalty for causing Yah’s people to swerve over into paganism and demigod worship.
  5. We are children of YHVH–chosen to be a treasured people unto YHVH of all the peoples that are on the face of the earth.
  6. What is required to walk in Covenant Obedience with YHVH.
  7. The Tithe belongs to YHVH.
  8. Forgiveness of debt by Yah’s set-apart people.

 

 

Prohibition Against Consuming Meat Outside Worship Reversed by YHVH

 

Chapter 12:20-27: Abba provided us with new food instructions. Prior to our entering the Land, we were not permitted to consume meats, presumably outside the framework of worship as Yah stipulated in His instructions. The domesticated animals we brought with us from Mitsrayim (and their offspring) were exclusively for worship purposes. However, according to YHVH, upon our taking possession of the Land, if we desired to consume meat, we would be permitted to do so, even within the confines of our own towns and cities. We were also given instructions of how to slaughter the meats, the instructions of which seem to underscore the Jewish Kosher practices of today to a moderate degree.

 

In the previous Torah Reading, Parashah 135 (Deu. 11:26-12:19), Abba outlined the process by which worship would be conducted. We would not worship YHVH as the former occupants of the Land did to their demigods. The Canaanites designated various locations throughout Canaan where they’d set up monuments and local sites to worship their demigods. Nevertheless, YHVH was adamant, for we see this reiterated several times throughout the Deuteronomic narrative, that Yah would select one central location for which we would journey to and worship Him. He described this central location as the place where He chooses to set His Name and make it dwell there (12:5).It would be there, according to YHVH, that we would journey and bring with us our tithes and offerings and celebrate or “feast before YHVH our Elohim” (12:7). And it would be at the Place where Abba chose to set His Name and to make it dwell, that we would “rejoice in all our undertakings and to the prosperity that came as a result of our undertakings.” Our worship of YHVH when we entered the “abiding estate–a haven–that YHVH our Elohim was about to give to us” would be very much regulated and not as we did when we were wandering about in the Sinai Wilderness (12:9). Our worship and feasts would include the care of the Levites who dwelt within our towns and cities, as they had no income apart from the provisions established by Torah (12:12).

 

And it is here, in 12:15 where YHVH lifts the prohibition of slaughtering and consuming meats apart from sacrifices. It appears that this prohibition against the slaughtering and consumption of meats applied to the entire nation. And this makes sense in that Yah had provided us with manna for sustenance throughout our 40-year-long sojourn in the wilderness. No longer was our consumption of meat (i.e., flesh) restricted to the confines of worship at the Tabernacle once we took possession of the Land. If we desired to consume meats (obviously those sanctioned by YHVH) and we had it available to us, we could eat meat. But Yah made it abundantly clear that our consumption of meats must be done properly, whereby we would not also consume the animals’ blood (12:16).

 

Now, YHVH gave this adjustment to the consumption of meat for the previously stated reasons, but also for the following reason. We should understand that during our sojourn in the wilderness, the Levitical priests had become the only people in the nation who were privy to slaughtering animals which, again, were solely for worship purposes at the Tabernacle proper. As it related to the slaughtering of animals by the Levitical priests for worship purposes, that mitzvah or instruction did not change. However, under this adjusted mitzvah, after we would enter the Land of Promise and we elected to have a meal consisting of meat or flesh, we would not have to take it to the Place where Yah chose to place His Name in order to have a Levitical priest to have him slaughter our meal for us. We would be permitted to slaughter the meat ourselves as long as we followed Abba’s humane way of processing our meats for consumption.

 

Now, some may become confused by what appears to be a contradiction regarding the consumption of meats within and without the confines of worship as described here in this passage (12:15-18). But the confusion can easily be overcome by our gaining the understanding that the Hebrew terminology for slaughtering animals as used in these key passages means, according to Robert Alter:

 

“The two acts of slaughtering and sacrificing in ancient religion were inseparable. But now that sacrifice at local shrines has been abolished, some mechanism must be established to enable the Israelites to eat meat even when they cannot come to the central place of worship. What follows are [then] innovative regulations for the practice that the rabbis called “shehitat hulin,” or “secular slaughter”” (Robert Alter, “The Five Books of Moses;” pg. 943).

 

Thus, prior to this, what Alter describes as innovative regulations, only the Levites were permitted to slaughter the animals that would be used for worship and consumption, although, again, previous to this time, all consumption of meat would be restricted solely to worship.

 

The other thing that Yah introduced to the regulations for meat consumption was the understanding of who among the nation peoples qualified to consume meats. Prior to this edict and regulation, only those of us who were clean could worship at the Tabernacle and thus partake in the feasts that accompanied the sacrifices. However, under these new regulations, the status of one’s ritual purity would no longer be a determinant as to who could consume meat outside the framework of worship—such as to consume meat in one’s own home. Ritual purity would always remain intact when it came to worship and the accompanying feasts. But now, anyone could consume meat, regardless the state of their ritual purity. Just as long as the person adhered to Yah’s slaughter and meat consumption regulations (12:18).

 

Prohibition Against the Consumption of Blood by Yah’s People

 

But returning to our Reading, we find that Yah was quite adamant about our making sure we did not consume the blood of our meals (12:23). In fact, Father adds to His concerns regarding this prohibition against blood consumption, that we “only be strong not to eat the blood.” It is unclear to us, and even to Rabbinic sages such as Rashi, what Father meant by “only be strong” not to consume our meats’ blood. There could obviously be a number of reasons which range from a simple admonishment to not be tempted to cut corners in the preparation of our meals which might result in our consuming the animals’ blood; or develop to some degree the desire for or the taste for blood that some ancient peoples were known to have developed. Father was adamant that our consumption of blood was off limits as blood was the “life-force” of all living creatures. In fact, the Levites were trained to pour out the animals’ blood upon the alter as instructed by Yah. So serious was Abba’s prohibition against the consumption of blood that our personal wellbeing was tied to this prohibition (12:24-25).

 

So this prohibition against consuming blood, even to this day, remains an important mitzvah for the people of Yah. For a great portion of the world today, in one form or another, consumes blood. And that blood consumption can occur intentionally such as in pagan-based rituals (e.g., satan worshipers; blood cooking; etc.) or in local customs and traditional foods (e.g., blood sausages). As well as blood consumption can occur unbeknown to some, whereby certain food-products are produced  or even enriched using the blood of various animals (e.g., into cakes and cookies to replace egg whites). Regardless, we are obliged to be very conscious of what goes into our mouths and into these temples of ours. And guarding against the intentional and or unwitting consumption of blood should be one of the things we remain vigilant of.

 

12:29-31 we find Moshe, yet again, admonishing us to watch ourselves such that we NOT become ensnared or enticed by the religious practices of the Canaanites; such that we become curious about these demigods and the worship practices surrounding them. And the modern-day applications, yet again, cannot be overlooked by us. For of late, with recent advancements and findings in the fields of archeology and anthropology, there exists almost an obsession floating about within and without our Faith Community regarding Babylonian-Egyptian demigods and associated religious practices. Unfortunately, many folks are finding themselves consumed by this field of research, which in and of itself is not necessarily a bad thing. What is concerning about this stuff, however, is the attention that is being given to the enemy, which conversely amounts to the taking away of attention from YHVH our Elohim. In fact, Abba commanded the following:

 

And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth. (Exo 23:13 KJV)

 

 

Our focus must not be these demigods or the worship practices of ancient pagan peoples, regardless the dangers they pose to us spiritually. For our focus, when it is centered on walking in obedient covenant relationship with YHVH, through Y’shua our Mashiyach, will leave little to no room for such distractions and enticements. Indeed, these demigods are real entities who were and continue to wage war against the people of Yah. But our concerns regarding them or anything else must always be to seek the Kingdom of Yah and His righteousness. And if these demigods and their ilk intrude into our space, we’ve been given the authority and power through Yah’s Ruach HaKodesh to cast them out. We’ve also been given the Armor of Yah to aid us in standing against the wiles of these entities.

 

 

Chapter 13:4

 

In Chapter 13, Moshe provides us with six essential actions Yah’s people must take in order for them enter into and maintain an obedient covenant relationship with the Almighty. Moshe stated:

 

“You shall WALK (halach) after YHVH your Elohim and FEAR (yara’) Him and KEEP (shamar) His commandments and OBEY (shema’ which is to hear, listen and obey) His voice, and you shall SERVE (’avad) Him and HOLD FAST (davaq, or cling) to Him” (ESV).

 

Let’s breakdown this verse into the six essential actions we are compelled to take.

 

  1. When we walk after YHVH, we adopt His perspectives on life exclusively and entirely. Thus, we “halach” or walk or behave throughout our lives in the exact Ways that Abba would and that He would require of us to do. And if we become confused as to what exactly Yah’s perspectives are on any given thing (I.e., how we should act or behave in any given circumstance), we have at least three-powerful resources at our disposal: (1) Yah’s Word; (2) the example and teachings of Master Y’shua our Mashiyach (if you’ve seen me, you’ve seen the Father—John 14:9); and (3) Yah’s precious and powerful Ruach HaKodesh—Yah’s Holy Spirit—that operates within these temples of ours.

 

To “halach” means to die to self—discarding—killing-off the “old man,” and putting on the “new man,” having been raised to a new life with our Master Y’shua HaMashiyach (Col. 3:9-10; Rom. 6:4-23).

 

Folks, this is the very thing that Moshe was attempting to get this generation of Hebrews who were preparing to take possession of the Land to understand and embrace. They were no longer their own people. They now belonged to YHVH, the Creator of the Universe. Thus, any old baggage they may have, especially left-overs from Mitsrayim, and any prospective trappings that they may run into in their taking possession of the Land, had to go. There was no room for such foolishness. Like us, our ancient Hebrew cousins would be required to die to self and become children of the Most High by following the prescription given here in 13:4.

 

It was in this same vein of thinking that our Master, during His Personal ministry, gave the following requirements to any who would seek to become a child of the Most High:

 

“…He who wishes to follow after me (I.e., walk after me), let him deny himself (I.e.., die to themselves) and take up his staff and follow after me” (Mat. 16:24; AENT).

 

The Apostle Peter or Kefa echoed this instruction when he penned the following:

 

“…Because the Mashiyach also died for us and left us this pattern that you should walk (I.e., halachah) in His steps” (1 Pet. 2:21; AENT).

 

This simple instruction of dying to self, picking up one’s stake and following Him, incorporates our Deuteronomy 13:4’s 6-part instruction. And why wouldn’t it, for Y’shua our Master was in every sense the walking, talking Torah.

 

  1. The one who biblically fears or “yara’” YHVH, is doing far more than simply showing reverence or respect for Him. Yara’g YHVH also involves actually being “fearful” of Him. For it was the Apostle Shaul (aka Paul) who admonished us, in his re-phrasing of Psalm 2:11:

 

“…push through the work of your life more abundantly, with fear and with trembling” (Phi. 2:12; AENT).

 

Yes, we are supposed to be fearful of our Elohim, despite the fuzzy, warm feelings and attitudes that popular religion has so devilishly taught many of us to do. For when we come to a place in our halachah (I.e., our walk) where we accurately recognize who we are and who He, our Elohim is, then we truly learn to fear Him as Torah instructs. Indeed, our Elohim is frightfully awesome and beyond our ability to fully comprehend. He holds the power of the universe in His hands.

 

The Psalmist accurately put this whole question of fearing Yah in proper perspective when he penned:

 

“what are human beings, that you take notice of them— mere mortals that you care about them?” (PSA 8:4 QBE)

 

Our ancient Hebrew cousins, unfortunately, lost sight of this essential instruction, and it was the Psalmist who sought to call Yisra’el out on their transgression of this mitzvah in the following passage:

 

 21 These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes. 22 Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.  (Psa 50:21-22 KJV)

 

  1. To “shamar” Yah’s commandments is, as we discussed in a previous post, to “guard” or “protect” Yah’s instructions. To “shamar” Yah’s commandments is slightly different than “shema’g” Yah’s commandments, although both actions go hand-in-hand. To guard or “shamar” Yah’s commandments is to (1) ensure that we keep Yah’s instructions as He has prescribed them to us; and (2) that we protect His Torah from deterioration or degradation within our own lives and within our Faith Communities. In other words, we don’t allow charlatans and shysters to come along and feed us pablum that serves to supplant and alter Yah’s eternal Torah and the teachings and example of Y’shua our Mashiyach. We literally “guard” Yah’s Truth against enemy intrusion. This is why, in great part, brethren of like mind and myself do what we do in expounding the Word of Truth on various audio and video platforms. We are essentially “shamar’g,” in addition to “shema’g” YHVH’s commandments.

 

  1. And of course, to “shema” Yah’s commandments is simply to “hear (the voice of YHVH), listen and obey.” To “shema” Yah’s commandments is the epitome of being engaged in an obedient, covenant relationship with YHVH. And in order for us to properly “shema” Yah, we must possess circumcised hearts. That is, we must have hearts malleable enough and focused enough to want to hear Yah’s voice in the first place. Which means, we have to be in the proper place and position in our walk so that we may actually hear his still, small voice throughout each and every day (1 Kin. 19:12).

 

Folks, the reason so many of us find ourselves not living the abundant life that our Master promised us (Joh. 10:10), is because our respective walks are not what they should be. Many of us are, in fact, walking out our Faith in compromise; many of us are walking out our Faith in sin and indifference to the Will of our Heavenly Father. And when we are in such degraded spiritual states, we are distant from YHVH and we are not in a position; we are not close enough; or we are simply too deaf to hear Yah’s still small voice (I.e., through Yah’s Word and Holy Spirit revelation).

 

Thus, it is incumbent upon each of us to ensure each and every day we breath air in this life and on this planet, that our walk in Mashiyach is in alignment with Yah’s Word and that we are being properly led by Yah’s Ruach HaKodesh. For when we are diligent in doing that—which is seeking Yah’s Kingdom and Yah’s righteousness (Mat. 6:33), then we are in an optimal position—proper halachah—to “shema” YHVH our Elohim. So we simply have to get rid of the baggage of the old man/old woman that prevents us from “shema’g” YHVH (Heb. 12:1), so that we can hear, listen and obey Him.

 

  1. And then there’s the requirement that we are to “’avad” or “serve” our Elohim. The Hebrew concept of serving YHVH is founded in ‘avad’s corresponding noun, which is “’avodah,” which is service or work, or better, worship.

 

Our Master responded to one of hasatan’s temptations by quoting Torah to Him:

 

“Leave enemy, for it is written that you will worship (I.e., you will ‘avad) Master YHVH your Elohim and Him alone will you serve” (Mat. 4:10; AENT).

 

This whole concept of exclusively serving/worshiping or “‘avad’g” our Elohim takes us right back to the central understanding and reality of who and what we are from Yah’s perspective. We are children and servants of YHVH. Like our ancient Hebrew cousins before us, we were redeemed from the enemy for the exclusive purpose of serving YHVH. And this critical understanding is missed by the majority of self-professing “believers” in the world today. So many self-professing believers are not recognizing that they were saved—redeemed for the exclusive purpose of serving YHVH. Adam and Eve (and by extension each of us) were created for the sole purpose of serving/worshiping YHVH. Yet many would-be, self-absorbed, religious do-gooders, by evidence of their walk and their works, serve themselves and their denominations, and not YHVH. And Abba is not in the least happy with that reality.

 

  1. Moving on, we come to the requirement of “holding fast” or “davaq” YHVH. “Davaq” means to cling or cleave to YHVH. The term was first used back in Genesis 2:24 where Abba held:

 

“Therefore shall a man leave his father and his mother, and shall cleave (davaq) unto his wife: and they shall be one flesh.” (Gen 2:24 KJV)

 

The entire concept of this cleaving or clinging to another is founded in great part on true biblical love. It denotes what Messianic Commentator and Teacher Tim Hegg describes as “love language” that “speaks of the closest friendship and companionship” (Parashah One Hundred Thirty-Six-”You are the Sons of the Lord your God).

 

In every sense of the word “davaq” we’re talking about staying loyal and faithful to our Elohim. And that loyalty or faithfulness should grow stronger and stronger over time (that is, during the sanctification process that we all undergo during our walk with Mashiyach). It should get to the point that our loyalty and faithfulness towards YHVH is unshakable, regardless the level of challenge and temptation the enemy throws at us. And this was essentially what Moshe was trying to convey to this young generation of Hebrews, ready and preparing to take possession of the Land. Moshe was essentially saying to them:

 

“Look, you’re about to take possession of the Land that was promised to your forefathers. That conquest is already done as far as you should be concerned. It will be an effortless endeavor on your part because Yah is going to do the fighting for you. Yet you may come out of this thing haughty and in a position that will make you susceptible to the enticements of Canaanite pagan worship. You will see for yourself the overwhelming signs of their worship and demigod influence throughout as you set out to conquer the Land. Do not, however, go off course nor go off script. Stay focused beloved. In fact, smash and destroy every place and every monument or thing of worship that the Canaanites will leave behind. Stay glued to your Elohim. Don’t even entertain in your thoughts things related to the enemy’s worship. Like a small child, cling to your Father and He will in turn stay close to you. For He is your strong tower and refuge.”

 

And so it must be with us today: When we cling or cleave to Him, Yah draws near to us (Jas. 4:8). This is part and parcel of what it means to seek out the Kingdom of Yah and His righteousness (Mat. 6:33). And when we do all six of the things Moshe outlined for us in 13:4 of our reading here today, and we do them with circumcised hearts and steadfast, dedicated minds, we will become children of the Most High.

 

 

False Prophets and Idolatry

 

In Chapter 13, we learn of Yah’s perspective on the issue of false prophets is not based upon the acute abilities of such individuals to perform “signs and wonders.” His perspective, instead, is based upon the content of their teachings and their instructions to their followers. Is the content of their teachings and instructions consistent with Yah’s teachings and instructions? For if the content of their teachings and instructions is in alignment with Yah’s Word and their prophetic office or calling is verified by signs and wonders, we are obliged to follow their instructions. However, if that prophet’s words run contrary to Yah’s Torah, especially if it encourages Yah’s people to follow after the ways of paganality, despite that prophet manifesting signs and wonders, that prophet must not be listened to and must also be executed.

 

Overall, the summary execution of those who would seek to lead Yah’s set-apart people astray–away from obedient covenant relationship with YHVH–would serve as a strong deterrent to any who had designs to engage in such insidious behavior.

 

The test of a true prophet, again, is not found in his or her signs and wonders. The litmus test of a true prophet, quoting Tim Hegg, is “whether his words conform to those of the Scripture. If they do not, they are not to be heeded or followed” (Parashah One Hundred Thirty-Six).

 

And this mitzvah is all the more relevant to us today, as we are deluged with a great many self-professed, so-called prophets who are putting out all kinds of pablum and foolishness regarding a great many things going on within and without our Faith Community today. And these so-called prophets go about their calling, encouraging Yah’s people to abandon Yah’s Torah and the teachings of Y’shua HaMashiyach, and following either them or their organizations traditions and instructions. And I went over some of the concerns surrounding such modern day false prophets in my blog post on this very passage earlier this year, the link of which I will place in the transcript to this discussion.

 

 

 

And then Yah turns to instructions that any town or city and their inhabitants who, after diligent inquiry is made, are found to have shifted over to pagan worship, were to be wiped out by the edge of the sword, no doubt by neighboring communities and the Levites. in fact, the entire town, without exception, including the women, children and livestock, were to be destroyed. All of the material possessions of the people of that town/city was to be burned in a pyre. The town/city itself was never again to be inhabited or occupied by Yah’s people.

 

Now, some have throughout the centuries, viewed this instruction from their own self-righteous perspectives, actually deeming our holy and righteous Elohim as evil , cold, callous and unjust because He commanded that whole towns/cities that engaged in idolatry be wiped out without any sympathy given the condemned. Hebrew/Jewish sages and religious leaders, for instance, were led by their personal perspectives, to construct what some have described as insurmountable prerequisites to the carrying out of this mitzvah, in the event such a thing were to actually occur. (And we can see instances throughout the Tanakh where violations of this mitzvah occurred throughout Yisra’el history.) And the excuse given by these religious leaders for countermanding Yah’s mitzvah here was that the would be executioners would fall into the trap of mob rule and become irredeemable, blood-thirsty criminals. It is believed by many Jewish scholars and historians that this mitzvah was never once carried out in all of Yisra’el history.

 

In Chapter 14, Moshe puts us as a people, into proper perspective. He names and identifies us as “children to YHVH our Elohim…a holy people to YHVH our Elohim…a chosen and treasured people to Him” (vs. 1-2). And sandwiched in the middle of his identifying us as Yah’s Children, Moshe instructs us not to “gash ourselves” and not to “make bald” places on the front of our head for the dead. It is unclear whether or not this odd placement of this mitzvah against gashing oneself and making bald spots on our foreheads is a misplacement of the verse. But in reality, it doesn’t matter one way or the other. The context here, regardless, is again, what I would call a “Perspective Factor,” to borrow from the title of Messianic Teacher Robert Bill’s book. What I mean by that is that Moshe is putting into proper perspective how Abba views us and in doing so, what He expects from us and how we should view ourselves and respond to Father’s perspective of who we are. Essentially, being children to YHVH, we would be expected to act accordingly (recall my recent post regarding “A Question of One’s Jewishness” where I talked about behavior that is becoming versus behavior that is unbecoming of whatever—in this case, behavior that is becoming of a child of the Most High). We are expected (and thus we should fashion our lives accordingly) to walking in obedient covenant relationship with YHVH. In so doing, we will act and look differently than all the other peoples of the earth. Because in our conforming to Yah’s Ways, and knowing Yah’s Ways are not humankind’s ways, we will not do such things as gashing ourselves in our heads and making bald spots on the front of our skulls to honor the dead (a form of ancestor worship). According to Robert Alter in his commentary of “The Five Books of Moses,” such practices were common to Ba’al worship. And Mr. Alter references in his commentary, the account recorded in 1 Kings 18, where the priests of Ba’al did things to themselves, similar to what is described here in this passage, in order to “encourage the descent of divine fire by spilling blood” (pg. 950).

 

Today, it is popular, both within and without our Faith Community, to violate these mitzvah that pertain to the altering or damaging of one’s body. People who claim to be children of the Most High are not hesitant to get tattoos, style their hair in questionable ways and wear their beards in the style of goatees and with etchings into their flesh. Such practices, likely unbeknown to those who choose to do such things to their bodies, are clearly pagan in origin. And we find here that Father prohibits “His children” from doing such things to their bodies.

 

Now, I’m not criticizing in the least those who, before they came entered into a true and substantive relationship with the Most High, because of their unconverted lifestyles, engaged in such behavior (I.e., they got tattoos, disfigured or altered their bodies, etc.). What happened in the past happened in the past, and is no longer of any consequence. For the child of Yah is, upon their entering into covenant relationship with YHVH, are new creations; the old has passed away.

 

The problem, however, is with those who foolishly go out and violate this mitzvah in the name of honoring YHVH. Such behavior, my friends, is not honoring Yah. In fact, such behavior is dishonoring to YHVH.

 

The Food Laws—The Clean Versus the Unclean Foods

 

Then from 14:3-21, Moshe discerns between what is to be and what is not to be considered as food for us. And Moshe provides a rather detailed list of those specific creatures that we may consume (this coming after releasing the ban against our consumption of meats earlier in our reading) as well as those creatures we are prohibited from consuming.

 

Now, many folks have gone out of their way to question this list, citing animals and foods many people consume today that are not on this list. And the truth of the matter is that the animals cited here in our reading were germane to the region and time that this mitzvah was given. So it would not be uncommon for many of the animals available to us today and in the areas of the world in which we reside, to not be found on this list. Conversely, some of the animals mentioned in this list are not germane to many of the regions we reside in today as well.

 

So what do we do, in order that we may not violate or break covenant with Yah by inadvertently consuming prohibited or unclean foods? I know a great many folks have trouble discerning what foods are permissible and which are not. Yet, I think for the child of Yah who truly wants to walk in obedience with the Almighty, if in doubt, just don’t bother eating the thing. As for us, we keep our meat diet pretty simple and we avoid running into problems. For we limit our meat intake to organic chicken; beef; lamb; and for fish, wild-caught cod and salmon. And we don’t veer beyond these items. We are very careful to read and question menus when at restaurants; and we are avid readers of ingredients when making food purchases at grocery stores.

 

As we discussed earlier, as children of Yah, our bodies are supposed to be Temples of Yah. Thus, we must not do anything to defile our temples such as damage or alter our bodies; or put into our systems anything that is abhorrent or unclean. Regarding foods, Abba states that “we shall eat no abhorrent thing” (14:3). And the prohibitions against consuming abhorrent things goes beyond consuming the prohibited meats on this list. Because a great many things that are classified as permitted foods/meats here in this list, may in reality today be abhorrent to Abba. Many things that one may on the surface believe we are permitted to consume are actually deleterious to these bodies of ours, and thus are not suitable for consumption. Many of the food products we take for granted and stock in our refrigerators and in our pantries are man-made–made in a lab–products, which if consumed in large quantities and over an extended time period will prematurely age us, damage our bodies (recall the mitzvah against damaging our bodies); and open the door to chronic and acute illnesses that rob Father of our service and rob us of the opportunity to serve Yah in power and authority.

 

(Example McDonalds food; processed foods; augmented foods; etc.)

 

Many of us who venture into various places of the world, are often introduced to meats and foods we are not to consider as food: dog; cat; bat; predators; shell fishes; etc. And because we often are fearful of offending our hosts, we tend towards eating such things and find ourselves having to repent for doing so. And some of us even turn to Paul’s writings about all creatures being created of God and nothing to be rejected and to be received with thanksgiving as justification for violating Yah’s food laws in certain circumstances (1 Tim. 4:4). Well, this is one of those Pauline writings that are often taken out of context and misused as proof-passages that it’s okay to transgress Yah’s Torah. But such passages, as I’ve mentioned often throughout the history of this program, are not at all condoning transgressing Yah’s Torah; in particular, they are not saying at all that we can eat whatever is convenient or desirable to us. Shaul is simply stating: every creature that Yah has created that YHVH has deemed as food—that is clean, Yah’s people may eat these meats, and they should consume these meats, if desired, with thanksgiving.

 

 

The best thing to do when we find ourselves in such challenging situations is to not put ourselves in the situation in the first place. It is always better to let the people we know and love and who may be hosting us for a meal, what we will and will not eat ahead of time. That way, there won’t be any embarrassment on our part and on our hosts’ part.

 

Look at it this way: if you were to have a severe allergy to certain foods that may land you in a hospital or even in the grave, the least of your worries would be your offending your hosts, wouldn’t it?

 

The Food Laws Revisited

 

The relevance of Abba’s perspective as it relates to what is to be consumed or eaten by His people is multifaceted:

 

  1. Based on context, Yah’s mitzvot on what can and cannot be eaten by His people is in some part associated with idolatry. For certain animals, when sacrificed to demigods, would also be consumed by the attending ancient pagan priests and worshipers. And it turns out that swine was a preferred animal sacrifice by the pagan. Thus, it should be easy to understand that Yah stipulated what animals were to be used in terms of His set-apart peoples’ worship of Him and their consumption of the meats offered in those sacrifices to Him.

 

  1. Yah from the beginning categorized animals, as it relates to food, into one of two groups: the pure or clean; and the impure or unclean (Gen. 7:2-8:20). Those foods that were considered impure, or unclean, or abhorrent by Abba, if consumed by Yah’s people, would make them impure and disqualify them from worship. This issue of purity in relation to food consumption by Yah’s people is the foundation of Yah’s overall food laws, which are also spelled out in Leviticus 11 and 20. We, as Yah’s elect, are set-apart in great part by virtue of our exclusive affinity for the things of Yah and that which are pure or clean. Thus, if we want to walk in obedient covenant relationship with the Almighty, we must consume only that which is sanctioned—which is permitted—by Abba.

 

Certainly, the application of these mitzvot go beyond just the classes and types of meats, fowl, fish and insects mentioned here in this parashah. This parashah and the other related passages, should cause us to think really hard about the things we consume for food each and every day.

 

I would venture to think that most every individual who either listens to or reads the content of this online ministry, adhere to the food laws to a lesser or greater extent. So it’s a given that the word is already out as to what is acceptable and what is unacceptable as it relates to general categories and types of foods for Yah’s people. However, we know very well today that a great deal of what is sold out there in the various supermarkets and grocery stores of our communities is in fact NOT food, but instead, something entirely other than food. Many of these items are chemicals and stuffs that were created and manufactured in food labs and sold to unsuspecting consumers for the purposes of making a dollar and a cent for their organizations and companies. Many of these items have been shown by health advocates to be detrimental in the long-run to the health and wellbeing of those who choose to consume them. These items are not food and they have no business being consumed by Yah’s people. Yet many of Yah’s set-apart people will consume these items without second thought, rationalizing that since they do not contain or consist of pork, shellfish, predator birds or bat or cat or dog or snake and such, that they are good to go and that their selecting of these items to eat is acceptable to YHVH. But I’m here to tell you today, that these items are not acceptable to Yah. For these bodies of ours are supposed to be “temples of YHVH;” dwelling places for Yah’s Ruach HaKodesh (1 Cor. 6:19). And we know that Yah’s Ruach will not dwell in any place where He is not wanted nor in any unclean, impure place. So when we defile ourselves with trash such as these processed foods and so-called enhanced food stuffs, we are creating an inhospitable environment for Yah’s Ruach, not to mention we put our long-term health at risk.

 

  1. Yah said what we can and cannot eat—and because of that, the thing to do without reservation is to do what Yah says do and don’t do what Yah says not to do. So why waste the brain cells rationalizing why Yah picked certain foods for consumption over others. I know that a great many folks have gone to great lengths to somehow prove that many of the prohibited foods found in this parashah are dangerous to consumers’ health. But the truth of the matter is, there’s no definitive proof that this is in fact true. I personally know of some family members and acquaintances who have lived into their 90’s and even reaching in to their 100’s whose meat staples were pork-based; shellfish-based; predator-animal-based; and other nasty animal-based things that I won’t mention here. So our going about and trying to rationalize and think past Yah on things like food laws is a frivolous endeavor. Why not simply accept the fact that Father revealed to us what He wants us to consume as food and what He doesn’t want us to consume, and walk out our Faith with fear and trembling?

 

 

In 14:21; we have an iteration of Exodus 23:13: the prohibition against boiling a kid in its mother’s milk. Since the specific reason for this prohibition has likely been lost to the sands of time, there remains a couple possibilities to explain this prohibition: (1) This prohibition was against a callous pagan-based cultic practice and delicacy of boiled kid in its mother’s milk. And (2), this prohibition was in response to either the immorality of causing the mother to be subject to her kid’s death in her milk or just the immoral absurdity of mixing elements of life and death together into a meal. Interestingly, Rabbinic tradition has yet again, taken this mitzvah to add to Torah, whereby meats and dairy products are prohibited from co-existing together in orthodox communities. I understand, for instance, that you could not order or purchase a cheese burger in certain orthodox communities throughout the world.

 

The Tithe Belongs to YHVH

 

14:22-29, we have another mitzvah regarding tithing–the 10% of our increase that we are to set aside for YHVH (cf. Lev. 27:30, 32; Num. 18:26; Deu. 12:17). Here Yah establishes that the tithe could only be consumed during one of the 3-pilgrimage feasts (Unleavened Bread, Shavu’ot and Sukkot), and only at the place where Yah chose to have His Name reside.

 

Although this mitzvah is given within the general paradigm of the pastoral economy of Yisra’el, I strongly believe that the spiritual and real life application of the tithe still remains in-force today. I’ve come across several articles on-line and a few books that put forth the position that because we no longer are an agricultural society and because the Yerushalayim Temple no longer exists, we are not subject to the tithe or the keeping of this mitzvah. Granted, most of us are not farmers, nor is the temple in Yerushalayim in existence today. But again, just because these elements do not manifest in our lives today, doesn’t mean the tithe has be done away with.

 

Tithing is a faith-based, reverent practice of Yah’s people that predates the Revelation at Mount Sinai–certainly to some extent the giving of tithes to Melchizedek by Avraham after the defeat of the Kings of the Plain could easily be construed as a manifestation of tithing; some even contend that tithing traces back to the Cain and Abel incident where the brothers offered unto YHVH sacrifices of their increase. So it stands to reason that the Yah-given institution of the tithe predates Torah and it no doubt extends beyond the dissolution of the Yerushalayim Mishkan (aka Temple). I believe tithing remains a mandate for Yah’s covenant walking people (e.g., Yeshua Himself espoused and endorsed tithing in Matthew 23 and Luke 11). I will say, how we attend to this mitzvah of the tithe—how we actually administer the tithe of our increase–because of the mitigating factor of there being no operating temple and no agricultural society, is left up to each of us and up to the leading of the Ruach Kodesh.

 

Tithing, as Moshe states, is not a mindless, rote commandment from YHVH that we are obliged to keep. Yes, we tithe because Yah instructed us to do so. But we also tithe to teach us to fear YHVH at all times: to put us in the place where we learn to trust Yah to provide for us as He has promised. For many of us, tithing introduces great challenges to our monthly/bimonthly budgets. And if we are focused on being obedient, covenant-walking people of Yah, we’ve learned to trust Yah to provide for and meet all of our needs despite the challenges that tithing may cause to our personal and family budgets. I guess the understanding or perspective we must adopt is that the tithe does not belong to us: it in reality belongs to YHVH our Elohim. And when we really start to own and walk out that perspective or understanding, our Trusting and Believing Yah is not far behind to provide for our all our needs despite our giving of the tithe (Lev. 27:30).

 

It is also interesting, that even though the Church Triumphant adamantly rejects the keeping of Torah by God’s people, they sure do love the concept of the tithe and many sects and denominations claim the tithe is mandatory for God’s people. I tell you, the love of money is the root of all evil, and this is the reason the Church Triumphant continues to embrace the tithe (1 Tim. 6:10). I don’t believe there’s any other reason.

 

And the remainder of chapter 14 (vss. 24-29) here in our reading shows forth Yah’s grace, whereby Yah makes it easy for His set-apart people to parlay their tithe and transport it to the central location where He would place His Name. Essentially parlaying the raw agricultural tithe into currency, taking that currency in hand to the Tabernacle or Temple, and using it within the Will and instructions of YHVH. Within this use of the tithe in attending the Feast, Yah’s grace required that the Levite, the sojourner, the orphan and widow be taken care of since these did not have a source of income. The overall idea was that no one, regardless one’s station in life, was to be left out of the Feasts of YHVH. We were, in every sense of the word, to be our brothers’ keeper.

 

The 7th Year Remission

 

And lastly, 15:1-6, Moshe revisits the 7th year which He calls a “remission” (Alter) or “release” (ASV). This idea of the 7th year being a very special year for the Land and for Yah’s people was first introduced to us back in Exodus 23:10-11:

 

“And six years you shall sow your land and gather its produce. But in the seventh you shall let it go and let it lie fallow, and your people’s indigent may eat of it, and what is left, the beast of the field will eat. Thus shall you do for your vineyard and your olive grove” (Alter).

 

Often referred to as the Sabbatical Year and the Shemitah, every 7th year was to be a period of time that provided the Land a rest. It was good for the Land in that it gave the Land the opportunity to recover from 6-years of producing its agricultural bounty. It was good for Yah’s people because it provided us the opportunity to exercise our Trust/faith in YHVH as our eternal provider and to obey Yah’s instructions (see my previous discussions on the Shemitah). So serious was Yah about the Shemitah that He gave the Hebrews over into Babylonian Captivity for 70-years, in part because they neglected to keep the Sabbatical Year, or rather the Shemitah–which means to “let something slip out of one’s hand.” In this case, it is referring to the letting go of our cultivated Land; in other words, allowing our cultivated Land to lie fallow during the Shemitah period.

 

What we see described here in our Reading for today is something a little different than the Shemitah described in Exodus 23. The Remission or Shemitah spoken of here occurs at the END of the Shemitah Year (15:1). The term used for remission here remains as Shemitah, which again refers to the letting go of something. This remission or letting go involves the releasing of or letting go of loans or debts in the nation. It was a remission of debts, the spiritual applicability of which, cannot be overlooked (such as Y’shua’s atoning sacrifice served to remit the sin debt that each of owed unto Abba). At the end of every Shemitah or Sabbatical Year, all Hebrew debt was to be remitted (although the debt of the foreigner did not have to be remitted. Again, we see the tremendous spiritual foreshadowing that is implied here in relation to the Plan of Salvation-Restoration-Redemption).

 

The releasing of debt in the Land served the purpose of equalizing Yah’s people who lived exclusively within the framework of Torah. This mitzvah was certainly illustrative of Yah’s grace, whereby the idea was that when His set-apart people were compliant with His Torah with circumcised hearts, there would be no poverty in the Land (15:4). For obedient Torah-living by Yah’s people brings about abundant blessings for every true citizen of heaven (5:4). And those abundant blessings are tied to the Land. Those abundant blessings would be such that we would have no need to borrow, but instead, lend to many nations as the prophesy contends.

 

Is this mitzvah still applicable and in-force? Well, from a practical standpoint–or shall I say from a physical standpoint–because the original time-frame for the Shemitah has been lost to the sands of time, we have no true understanding or knowledge of when the time for remission of debt is supposed to be, or for that matter, when the Land Shemitah is to take place. So I personally do not believe there’s any biblical standing or applicability for Shemitah today, especially for those of us who reside outside Yerushalayim.

 

You know, when I posted my discussion on the Shemitah a few years ago, I commented that certain Messianic-based teachers and popular Christian preachers were making a dollar and a cent from the concept of the Shemitah, especially here in America. These individuals were putting forth teachings that many of the problems that this nation was experiencing was due to the United States not keeping the Shemitah. I found such teachings to be inconsistent with scripture and frankly, foolish. All that these teachings accomplished was to line the pockets of these individuals who were putting forth such unsubstantiated content and perpetuating chaos and confusion in the Body of Mashiyach.

 

Well, I stand on the side that such teachings are erroneous. The only Land that the Shemitah applies to is the Land of Yisra’el. And because of Yisra’el transgression of Yah’s Torah by the ancient Hebrews, knowledge of when the Shemitah and Jubilee years were to take place were forgotten or lost over millennia. And thus, it seems reasonable to conclude that the Shemitah has nothing physically to do with this nation today.

 

However, I contend that spiritually speaking, the mitzvot regarding the Shemitah and the Remission or Release or Letting Go of debt should be given serious consideration by Yah’s people. The spiritual application of these mitzvot transcend the simple rote, Land of Yisra’el connection that the text provides us. Practically speaking, it is probably a good idea to allow the land that Yah has blessed us with to rest and lay fallow every so often, and to allow for those who are hungry to partake of the natural bounty of our pastures. When it comes to the holding of debt and the releasing of debt, Master taught that if we have a brother or sister who is in need and we have the wherewithal to provide for their need, give it to them. If one asks to borrow money from us, we are to loan them the money if we have it to loan, expecting to receive nothing in return.

 

“And he that desires to go to court with you and take your coat, leave to him also your cloak. He that compels you to go one mile, go two with him. He that asks you to give to him and he desires to borrow from you, you should not deny him” (Mat. 5:40-42; AENT).

34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. 35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the ungrateful and to the evil. 36 Be ye therefore merciful, as your Father also is merciful. (Luk 6:34-36 KJV)

 

We have an opportunity here in these mitzvot—these Readings–to show forth our Kingdom citizenship and walk in this dark world as Children of the Highest. Torah is indeed Yah’s grace in action; Yah’s eternal love for His human creation. So let us walk in obedient covenant relationship with the Most High as we’ve been called to do. And walk out our Faith with fear and trembling, knowing that our salvation draws ever so near.

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