May / June 2011 - The Spring Edition
Greetings to everyone!
Well the chaos and excitement of Purim and the Spring Festivals have come and gone. There has been so many things to be concerned with – the preparations for Unleavened Bread, the Passover, the Chavarah and of course the general things of ministry. Although each of these is an annual occurrence, this year strikes me as having been extra busy, with lots of activity and changes coming our way in terms of the ministry… or maybe I’m just getting older.
I will try to update you as much as possible in this edition of our newsletter, but no amount of words can fully capture the busy-ness of the period. Yet at the same time, it has been uplifting, encouraging and enlightening.
This has also been a time of deep reflection for me. Every year as Pesach (Passover) approaches, we are confronted with the old and the new ways of thinking as it pertains to the festivals of the church as compared to the Festivals of Scripture. This year however seems to have had an added impact, at least on me.
In this month’s teaching, I would like to share some of my reflections. I am sure there may be some controversial points for some of our readers and, for those of you who may be new to our Newsletter, or who may be just starting out on your Messianic journey, it may seem like a sudden overdose of a dangerous drug to a new addict. First of all, while I am not alone in holding to what I will be sharing, let me assure you that, for my part, there has been a lot of prayer offered up for wisdom and insight into the Scriptures, and into the last number of years of my considerations on the topic, as well as for protection against anything not of God. Furthermore, I have spent a lot of time reading about other people’s points of view regarding the Moedim (Festivals)[1] and the Messianic approach to them. Unfortunately, most of what is available to the Messianic community seems to have a wide variety of viewpoints, at least in some of the details or certain aspects of the theme, and in a few other cases, the approach can be a little ‘over-the-top’, one might say. Finally, I do not submit these reflections as the finished article, of course, but simply as the culmination so far of what Elohim seems to be revealing in this day and age and how this has affected me. What I can say with certainty, (and I have noted this before), is that there is an ever-increasing curiosity and new-found awareness on the part of believers everywhere that there is more to learn, more to understand, and more about which to be informed regarding all aspects of our faith walk. Perhaps, then this is the best starting point for our look into considering the need for making some changes – in our own lives, and possibly (I hope) within the community of faith.
Before embarking on the teaching however, let me update you on some of the things which have been happening in and through our ministry since our last newsletter.
ENGAGEMENTS
I mentioned in our last communication that I would be leading a couple of services at Emmanuel[2] church, this spring. Shortly after the delivery of that newsletter, I was asked to take a special service for our Priest in Charge, the Rev’d Paul Walker. The opportunity for him to travel to Paris (France, not Ontario) along with his wife to spend a week or so with their son provided the chance for me to lead the service and share the weekly message. I spoke on John’s Gospel account of the Shabbat healing of the blind man and how it led to all sorts of turmoil in the Sanhedrin. When ever I lead a service at Emmanuel, as with most other places, I tend to use a few Hebrew words or terms. In most cases, though admittedly not always, the comments are positive. I also end the service with “Aharon’s Blessing”, sung in Hebrew, followed by the English translation with some elaboration. This always elicits a number of positive responses, which is great, but I do it because it is the only form of blessing which Scripture tells us: “This is how you are to bless the people”.
On May 1st, I officiated at a Eucharist and Baptism service at Emmanuel. This was such a delight! I have posted a couple of photos on our website in the photo gallery. The family has been part of the life at Emmanuel for a long time, and it was wonderful to get to know them. During the preparation time, little Kiara was full of questions, not necessarily related to the baptism, but she was showing her innate curiosity just the same. She is the grand-daughter of our organist. Keep reading for some further connections with this event. (see photo on page one)
I have been asked by Paul to cover the services for him this July while he is on vacation. I am of course happy to be able to help out. I also look forward to working with Jonathan Springthorpe, our theological student from Wycliffe. He will be preaching at one of the services as part of his training/education. I have enjoyed getting to know Jonathan a wee bit better these last few weeks.
In response to some of his questions about the Messianic way of life and about Passover, I invited Jonathan to accompany Joan and me as we travelled north to Wasaga Beach to present a Pesach Seder demonstration. Once again, it was timed to coincide with Maundy Thursday. We arrived at Prince of Peace in the mid afternoon, and much to her joy, Joan was invited to join the ladies in the kitchen as they were putting last minute touches on what would prove to be a delicious meal. Meanwhile, Jonathan and I worked to set up the demonstration table, display table and Judaica sales table which is becoming the standard fare at our presentations. I am so thankful to the gentlemen at “The Israeli Source”, a new family operated store in Thornhill which has been open to supplying Judaica and books for our demonstrations.
The demonstration was a real success, and elicited a number of questions from a variety of the people in attendance. We had about 35 or 40 guests which was just comfortable, as it filled the lower hall of the church. Our hosts, the Rev’d Jim and Carol Seagram were most gracious, and quite involved in the whole evening. (You may remember that I was in Jim’s parish (Wasaga Beach and Stayner) last summer to lead a number of services while he was away.) We also enjoyed renewing acquaintances with many of the parishioners. (There are photos posted to the website’s ‘Photo Gallery page)
Prior to this event, Joan and I were invited to be “the guests” in the home of some friends from the Synagogue where we attend the weekly Torah study. The event was the First night of Pesach/Unleavened Bread. We had a great evening around the table as our hosts led us through the old family haggadot, with its traditions and stories and “many years of food stains”. We were told that it was a good thing to have food stains on a haggadah because it showed that it was well used. (Kind of the way I feel about a Bible with lots of high-lighting and underlining, though not everyone agrees with this opinion either, apparently.) Following the evening’s activities I was given a copy of the haggadah as a gift, for which I am most grateful. Unfortunately, I didn’t think to take my camera and record the event for posterity or even for my web-site, but we did have some great conversation, and enjoyed some nice ‘seasonal’ music and a wonderful meal. After years of attending and leading Seder meals, this was actually my first ‘real’ Jewish Seder. We were very grateful to our hosts for the opportunity to join them and their other guests.
I reported last time that, in January, I attended the induction of an old friend as he and his parishioners were starting up with their Anglican Network in Canada congregation. – in Scarborough. In April, just prior to Pesach, Joan and I attended the induction and official start up of another ANiC congregation in Barrie. Once again, the priest and his wife, who have been very supportive of what BRT is all about, were long time friends of ours. In fact Brian was a member of the diocesan renewal committee on which I served for a number of years. Many of his new congregation made the move with Brian and his wife from their old congregation, the one in which I grew up and served as acolyte, lay reader and warden. We knew about half the congregation quite well and, again, it was nice to renew acquaintances with them.
I have signed on to cover services for vacationing clergy again this summer. In addition to Emmanuel (noted above) I have been asked to lead services through August, and the first week in September at All Saints church in King City. This is a return engagement, so to speak, as I was with this bright and active little congregation last summer. These sort of engagements afford the opportunity to do more teaching about Scripture with a different viewpoint from most folks; and I can tell you that many of the members at All Saints are already aware of, and interested in, some aspects of the Jewish Roots, thanks to the teaching of their pastor. In fact it was a lady from this congregation which loaned me a book called “Mudhouse Sabbath”, the reflections of a Jewish woman who converted from Judaism to the Episcopal Church. It is the story of what she misses because they were things done well in the Jewish community – things like keeping kosher, or mourning the death of a loved one, or saying blessings as part of worship. I am looking forward to being with these folks later this summer.
Finally, let me share a couple of chance encounters I have had recently. One never really knows who the Lord will bring across your path just randomly (though nothing is ever random with God). The first happened at the reception following the baptism. A woman came up to me and introduced herself. I did not recognize the name. As we ate our refreshments, she shared with me that she was Jewish, but had a very real curiosity about the Messiah and about the Messianic life. I shared a few things with her, and she reciprocated. She wanted to know more, so I suggested she check out the website and then call me and we could talk further. I notice the ‘hits’ bumped a little the next day. I wonder if it was her.
A similar thing happened at a recent birthday party for a friend. The party was in a pub, near the church I first served in. I mentioned that I had been the deacon at this church, and she got a strange look on her face. She asked: “Did you say you served at the church? So why are you wearing a yarmulke (Kippah)? This opened the door so I shared about my faith journey and getting in touch with our Jewish roots. I explained about the ministry of BRT –
Teaching about the Jewish Roots within the Christian community. She was very interested. Again I shared with her about the website and she said she would check it out.
The Website is becoming one of the best means of getting the word out to people. I mentioned that I was hoping to record more than 10 000 hits this year. The year started out well with 1400 hits in Jan, 1541 in Feb, and 1391 in March. Unfortunately April dropped significantly and May is low so far, but I continue to hope for more. I have up-dated the photo gallery and will be making additions to the news update page – mostly about events noted herein. I have also begun to construct a What’s New page, to direct visitors directly to new material on site. I have been posting newsletters to the archives more quickly in case people want to refer to them, or share them with a friend. I continue to hope that our sojourners will check out www.beitroaytovministries.com on a regular basis.
CHAVARAH NEWS & BIBLE STUDY NOTES
We continue to have lots of fun and some great learning opportunities in the Chavarah (small group). Each week we gather to worship through prayers and song, we share in a “D’var Torah” discussion and follow it up with a warm meal.
Lately, we have experienced some small growth and enjoyed the company of a few new visitors – old friends from a few years back. There is a possibility of some further growth as these visitors decide if they like what we do each week or whether they would prefer something else. This is a good thing, as we are able to provide a safe, comfortable and friendly atmosphere where we can all learn together and where compassion and a gentle hug is always available, especially to the hurting souls we are encountering.
One of our recent activities, which was attended by a few friends and our newest ‘members’ (for lack of a better word) was our Purim Festival. We gathered on March 19th, (Erev Purim) at the home of some friends. We bade farewell to Shabbat in the Havdalah service, and then regaled ourselves with a fun reading of the Purim Story from a special script I wrote a few years ago. It was a lot of fun, and we followed it up with good food and sharing of stories.
JUDAICA UPDATE
For the recent pesach demonstration, I was able to prepare more bookmarks I can now offer individual copies of five different themes or
These bookmarks are all original and are securely laminated for endurance. The five themes are “Purim”, “Passover”, “Shavuot”, “Torah Study”, and “Sukkot”. Future themes will include “Shabbat”, “the Messianic Seal”, “the Tabernacle and Temple”, “Yom T’ruah” and “Yom Kippur”. The bookmarks not only keep your place in your reading, but provide insight through their brief teaching material, which will help you in your personal witness. I am also preparing silver coloured “Messianic Seal” stickers for cars, etc. These will come in at least 2 sizes (about 5” and 9”), and maybe three (possibly adding a 3” version), depending on demand. The Messianic Seal combines the menorah and the fish outline to create the Mogen David (star of David) in the Centre. Each will come with a short description of its history. I have also begun to produce some photo Greeting Cards for sale in sets of 5 or 10 cards with envelopes. Blank inside, save a small description of the front picture, the cards will feature scenes from Israel and other aspects of the Messianic life on the front. You can order any of these items by contacting us here at BRT. Please see the signature page for contact information.
I think it is time now to turn to the teaching for this edition.
THIS MONTH’S TEACHING: *A Case for Torah, Shabbat and the Moedim*
This year my considerations into Pesach, HaMatzot, and First Fruits began with some in-depth research into the timing of the three Spring Moedim. (Before I continue, let me explain that I will use the terms First Fruits, haBikkurim and Yom H’Nafat HaOmer[3] somewhat interchangeably. What I have learned, however, is that the latter term is the best for our purposes, as I hope you will see as we progress.) It has long been my desire to show the relationship between the events of the Last Week of Y’shua’s earthly life in the days leading up to and including the seven days of HaMatzot, and the Biblical record of events in the Christian Calendar known as Holy Week – namely Palm Sunday, Maundy Thursday, Good Friday, Holy Saturday and the Sunday of the Resurrection. (I have not called this last day ‘Easter’ for several years, as readers and friends from my former congregations will attest.)
Part way through my research; however, as a result of those investigations (and prayer), I realized that there was a more significant area to be examined and brought to light, at least at this point, so I put my “timing” research aside for a while, and began to look into all the Moedim in general. Somehow the timing seemed ‘right’.
I suppose, in reality, my consideration of these Festivals/appointed times began a number of years ago – perhaps even pre-ordination, (I can’t remember) when I learned that the title of Easter was taken by the early church from Oestre (one spelling of many) a pagan European goddess of fertility, possibly through the teachings/writings of Saint Bede, a 7th century English monk. (check out Google). Oestre, in turn, has roots in “proto Indo-European” paganism with possible ties to Hausos, another goddess of the dawn connected to hares and eggs. This disturbing knowledge was later followed by learning that the date of Christmas was simply appointed by the early church to over-ride and “Christianize” a pagan solstice veneration. Rather than simply turn away from my faith however, I decided at that time to just accept these ‘facts’ as incidental, and simply overlook them. This would later come back to haunt me, however, and in some ways it has motivated my more recent research.
Down through the years, there has been obvious actions and rulings taken by the church, which have clearly emphasized the anti-Jewish bias of those in positions of power and influence. Writings by the early church fathers show both this anti-Jewish stance as well as an Anti-Nomian (Anti-law / Anti-Torah) way of thinking rising up in the second Century CE and reaching its crescendo in the fourth century at the Council of Nicaea (325 CE). By this time the early church was beginning to make changes to its worship. Rome and Alexandria, the two largest centres of the Mediterranean area had moved away from Shabbat to Sunday worship, but it was not yet universal. The Roman emperor Constantine called the council of Nicaea to settle the issue. He not only called the council together, he financed it, likely decided who would attend, and then presided over it. According to author Dan Gruber, in his book “The Church and the Jews”, Constantine made sure that the outcome of the council would be to his liking. “Constantine summoned 300 leaders of the Christian church and placed them in a room surrounded by Roman Soldiers with drawn swords with Constantine presiding, forcing them to take an anti-Jewish / anti-Torah tack and rule in favour of Sunday and Easter. Any opposing the ruling of the clerics, which was backed by the Roman emperor and army, would be persecuted and banished from the Empire.”[4] In spite of this ruling there were many congregations which refused to change and some evidence can be found for some who continued to maintain, in particular, Sabbath services into the 5th Century CE. Eventually the power of Rome held sway, however (much to the disgust of the Eastern church) and Sunday Worship and the switch to Easter prominence took universal privilege.
Today, there are still many in the church who hold to the anti-Jewish, anti-Nomian thinking of Constantine and his council, although, as I stated above, there are signs of change, as Christian believers become enlightened. The one sign of this Constantinian influence is seen in the claim that the Law of the Older Covenant, in particular the teachings of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy), have no place in the church. They claim that all was done away with by Y’shua (they would say Jesus, of course) on the cross. They refer to statements attributed to Paul who seems to be the driving force behind this stand. Others will often cite the misinterpreted or at least misunderstood Romans passage that says “Christ is the END of the Law” (10:4). The Greek word used here is Telos. It is correctly interpreted “end”, but the meaning is not so much that of “termination” but more like the “goal”. In Galatians, Paul wrote: “So the Law was put in charge [in order] to lead us to Christ [so] that we might be justified by faith.” (3:24) Exactly the opposite point of view (to the anti-Nomians) is voiced by Y’shua Himself in Matthew’s gospel, when the Rabbi, after telling his Jewish audience of some 5000 men and also women that they are the salt of the earth and the light of the world, says: “Think not that I have come to abolish the law and the prophets; (The Tenakh or Older Covenant which includes the Torah) I have come not to abolish them but to fulfill them. For truly I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished.” In fact, He goes on to say: “Whoever then relaxes one of the least of these commandments and teaches men [to do] so, shall be called least in the kingdom of heaven,…” (Matt. 5:17-19) In place of iota and dot, other versions speak of “a yod” or “jots and tittles”[5].
A second concern with doing away with the Law, is that it is the basis of Common Law found almost universally in today’s world. So if we do away with it (the Law or Torah) what will follow? Do we abolish the laws against murder, theft, adultery? Where would it end?
Finally, the Newer Covenant refers to Y’shua as the Living Word. One can just as easily say that He is the Living Torah – since the Spoken Word would be precisely that. Y’shua taught His disciples and anyone who would listen to Him using the Torah and the Prophets. Paul and every one of the Newer Covenant authors also refer to the Older Covenant (‘the Tenakh or Torah and Prophets) for the basis of any teaching they offer, the Torah being of utmost importance as a source. If we do away with the Torah all those references would also have to go. What would that leave us with?
No! To abolish the Law, that is the Torah, is a nonsensical suggestion. Instead, we need to welcome it, study it, understand it more clearly in its original claims with out the influence of centuries of the church’s biased claims and teachings. We need to embrace it and perhaps even adjust our lives accordingly – not for the purpose of salvation, (for Sha’ul was correct in this – blind obedience to the Torah alone can not bring salvation) but because we are saved by our Messiah, and so desire to be in accord with what He taught and how He lived!
And this brings me to my main point for this teaching. As I write this, our Torah study is looking into the Parsha known as “Emor,” which means “Speak”[6]. Emor includes Leviticus Chapter 23 in which God tells Moshe to “Speak to the Children of Israel” about the Moedim. He was to say to them: these are “the appointed feasts of the Lord which you shall proclaim as holy convocations…”.
In order to illustrate how important these appointed times are to Elohim, we should begin by noting a couple of things. In most situations, when the children of Israel were to be taught something, God taught it to Moshe, who then taught it to Aharon, his brother who was also the High Priest (Cohen Gadol). Together, they would then teach Aharon’s sons – the priests, and then they would teach the 70 elders, who would transfer the knowledge to the rest of the encampment. This was normally sufficient – but not for this material. In fact, Chapters 17 through 26 of Leviticus all start the same way in the Hebrew text: “The Lord spoke to Moshe, saying: Speak to the Children of Israel, saying:…”. This material was of such import, that it was to be heard by all, at the same time, directly from God’s spokesperson himself. These chapters, in fact, are known collectively as “The Holiness Code” because they outline how one is to live their life with a holiness acceptable to God. It is filled with some hard lessons, yet they are all meant for our own good, and all lead to blessing directly from heaven. What Our Heavenly Father is trying to get across is that “The Children of Israel”[7] have been given the Moedim not just as agricultural events, nor as great celebrations of annual passages, but to set us apart from the rest of world. The Holiness Code, and the Moedim bring sanctification to all who take part in them.
The second thing is that the Moedim are not ours. They belong to the Lord. Here is a parallel – read your driver’s licence very carefully. Our licence is the property of the Government. They own it. They allow us to use it so that we can drive our cars, but because they own it, it can be withdrawn at any time. In a similar way, the Moedim belong to God – they are “The Appointed Feasts of the Lord” (Lev 23:2) They are not ours to withdraw, or neglect, or abuse. Only God can impose them (as a gift) or withdraw them. Who are we to assume that we have such power over His direction?
The third point is that the Moedim are given to us for our edification. We are to learn from them. At one level, we can investigate each festival and learn about its origin, what rites were involved, how God is approached with sacrifices and how the people are blessed when they obediently follow His instruction. However, there is so much more to the Moedim when taken together – as they are in the list in Leviticus 23. There is a pattern to be seen, and that pattern is all important. The present to us the whole of God’s plan for salvation.
Most scholars of Torah will agree that there are seven major Festivals in the year. I agree, after all who am I to disagree with the great minds of the ages? Leviticus lists them as Pesach/Passover, HaMatzot/Unleavened Bread, Bikkurim/First Fruits (now adjusted to Yom h’Nafat h’Omer), Shavuot/Pentecost, Yom haT’ruah/Feast of Trumpets (commonly known secularly as Rosh haShanah), Yom Kippur/Day of Atonement and Sukkot/Festival of Booths. Notice the balance which we have here. First, three Spring Festivals and three Autumn Festivals with Shavuot/Pentecost in the middle, like a teeter-totter. Shavuot, by the way, is the only Festival which transferred relatively unscathed into the Christian church – though the church has (to the best of my knowledge) completely ignored the roots of the Feast day. Secondly, we have a seven day festival in the spring, balanced by a seven day festival in the fall. And there is a third balance as well…
Leviticus mentions two other Festivals for rounding out this list. No, they are not Chanukah nor Purim. Nor are they any of the more recent fast days and celebrations such as Tu B’Shevat, 17 Tishrei or Tisha B’Av. The remaining Festivals are Shabbat and Shemini Atzeret. Both of these Festivals are “Days of Rest”. They both involve time spent with the Lord in assembly – or convocation – to worship Him. (So do all the other Festivals of course.) So the list of Moedim begins and ends with a day of rest. Why?
We are commanded by God:…
To Remember these Festival Days (appointed times); to keep them set apart or holy from the other days of the year; at the very least, to make public declaration of their arrival, in most cases to call an assembly; to make special offerings to God; (today this would involve appropriate prayers since the Temple no longer exists). These commands are inclusive of all the Children of Israel [whether natural or by adoption]. They are not limited by time nor geography. God says: they are for “all your generations, in all your dwelling [places]”.
So why are we commanded to keep them? What can we learn from them? Let us examine them first from an historical or physical way and then see what they can teach us prophetically. (As my friend would say: we will Midrash them).
The Weekly Shabbat. (This is the last day of the week, clearly Saturday, not [as argued above] Sunday as some would have us believe.) This is a reminder of God’s hand in creation and our partnership with Him in the ongoing mission of creation and stewardship. It especially reminds us that ‘all that is’ has come from God, not by our own hand. In beginning, God created…! Period! That should be enough, but we are told more. On day 1, He gave light and separated the light from the darkness. On day 2 He separated the waters below from the waters above. On day 3 He separated the lower waters from the land and created plant life. On day 4 He created the heavenly bodies including the sun, moon and stars. [Here’s a question for the curious among our readers: ‘What was the source of light for the first three days?] On day 5 He created life in the seas and in the air. On day 6 He created life on land, all animals and then, in His image, mankind. Finally, on Day 7, He rested. The seventh day is set apart from the rest of the week. It is sanctified, holy, and was given to us for rest (as well as so that creation itself could rest). Keeping the Sabbath / Shabbat brings honour to God in a myriad of ways. It is a logical beginning point to the list of Festivals because it is a weekly reminder of God’s creative activity and His mercy.
Then come the seven major Festivals. Pesach reminds us of the separation of the Israelites from Egypt. The lesson is one of being separated from bondage and sin through the redemptive act of God in Messiah. God says “I will bring you out” – the first promise of Exodus 6 commemorated in the first cup of the Seder.
Pesach is related to the Festival of HaMatzot/Unleavened Bread. For seven days we are to refrain from eating anything with yeast in it. In preparation for haMatzot, we are told to clean our houses and get all leavened products out of our lives. The Festival is a physical reminder that the people left Egypt in haste and had no time to let bread rise.(see Ex. 12:39) Midrashically, Y’shua teaches us, as does Sha'ul, that the yeast in our lives is symbolic of sin. HaMatzot is the prophetic teaching that we are to rid our lives of all sin and iniquity – to be purified and separate from the way of the world. This is one aspect of what Sha'ul meant when he wrote that we are to be “in the world, but not of the world.” Another way of understanding haMatzot is to see it as the next logical step in the salvation process. First we are set free from the bondage of sin by being taken ‘out of Egypt’, then we wander in the wilderness, trying ‘to get the Egypt out of us’.
The third festival of the Spring is traditionally known as ‘haBikkurim’/First Fruits. This is an agriculturally based festival which was actually not initiated until after the first spring harvest following the entry into the Promised Land (see Lev 23:9-11 and Deut 26:1-11). The Spring offering is of the first fruits of the Barley crop, basically a winter growing grain. On the 10th of Nisan, on the day that the lamb is chosen for the Pesach sacrifice, the priests went into the fields of barley to separate a sheaf of grain by tying a red wool string around it. This gathering of grain is then cut on “Yom h’Nafat h’Omer” (the sixteenth of Nissan) brought to the temple where it is prepared for the sacrifice, and it is waved by the Cohen Gadol before the Lord. There is some controversy over the purpose of this waving of the grain. I believe that many versions of the Bible have misinterpreted the order of the words. Instead of saying that it is so that the harvest will be accepted (NIV, KJV), it should be understood as “He [The Cohen Gadol] shall wave the sheaf before the Lord, so that YOU MAY FIND ACCEPTANCE…” as both the Revised Standard Version, and the New American Standard Version, each highly respected interpretations, record it. It is a small but highly significant point.
To look at this activity prophetically, we must see that this offering was made on “the First Day of the Week”. This would be Sunday. The “Yom h’Nafat h’Omer” (Day of the Sheaf Waving) looks forward to the time of our Messiah’s resurrection. Think about the events of the day of Y’shua’s resurrection. In the early morning hours, he is in conversation with Mary Magdalene in the garden. He tells her not to touch Him(John 20:17), for He has not yet ascended to the Father. Later that day He meets with Cleopas and his friend/wife on the road to Emmaus and still later He meets with the other disciples, (less Thomas according to John’s Gospel) where He is recognized. In order to allay their fears, Y’shua says to them “See my hands and my feet, that it is I myself; handle me, and see; for a spirit has not flesh and bones as you see that I have, and He then eats with them.(Lk 24:38-43) What happened during the interval? Here is the teaching of “Yom h’Nafat h’Omer”. Y’shua is both the High Priest and the offering of First Fruits. Sha'ul recognizes this in 1 Corinthians 15:20ff, when he records: “Christ has been raised from the dead, the First Fruits of those who have fallen asleep… in Messiah shall all be made alive; but each in his own order: Messiah - the First Fruits, then at His coming, those who belong to [Him]…” Y’shua, as both Priest and offering, has ascended to the Father and waved the First Fruit offering (Himself) before the Lord for the acceptance of the people. Their sins have been wiped off the slate, and now they may be considered sanctified through Grace, in the action of Messiah. He then returns for a period to be with His disciples and begin the task of the coming Harvest.
The Feast of Weeks, coming as it does fifty days after Yom h’Nafat h’Omer, was the time of the second grain harvest, that of Wheat. In the year of Y’shua’s crucifixion, death, burial, resurrection and ascension, Pentecost or Shavuot, fell on a Sunday. Until this year, and doing the above mentioned research about timing, I have always felt that Shavuot should always fall on a Sunday. I no longer feel this way, because of the ‘portability’ of dates in the Jewish calendar. I now believe that it makes more sense to celebrate it on the 6th of Sivan, the day recorded in scripture as 50 days after the departure from Egypt, as Moshe received the Law on Mount Sinai. In other words, Shavuot for the Messianic should slide across the secular calendar in unison with the “Yom h’Nafat h’Omer”. The prophetic parallel this provides is more conducive to the way Elohim has always taught through the Moedim. Of course, just as the Law was given on Shavuot, so the Holy Spirit came to the disciples in the Upper Room. The Upper Room is the parallel to Mount Sinai and The Spirit of God given to believers is the parallel of the Ten Words received by Moshe. What does Jeremiah say in 31:31? “Behold the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the…[Old Covenant]… but this is the Covenant which I will make … I will put my law within them and I will write it upon their hearts…” As a small point, please note that although “new” is used in the first line, there is no indication that the Law is new, only that it, the Law, is written on a new slate, as it were.
Prophetically, as well, Shavuot turns our attention to the coming harvest of souls. Our readers can imagine that the harvest of the barley in the earlier spring relates to the harvest of souls of the Righteous who lived and served God prior to the first coming of Messiah, an event immortalized in the ancient English play “The Harrowing of Hell” translated in modern language by my dear friend Canon John Speers. Y’shua, looking to the fields of wheat, had told His disciples, “Behold, the fields are ripe for the harvest.”(paraphrased). One needs only to turn to a good concordance and see all the references to the coming harvest to grasp that it is important to God. It is thus possible to consider Shavuot as the prophetic pointing to the great harvest to occur, a time which will be heralded by the call of the shofar, the great or last “trumpet”(shofar) blast spoken of in 1 Corinthians 15:51, where Sha'ul writes: “Behold, I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet.”
This brings us to the First of the Fall Moedim, known as Yom T’ruah or the Feast of Trumpets. After a long summer, the fall harvest is drawing to a close. Leviticus 23 continues its list of commands by relating these words: “And the Lord said to Moshe, ‘say to the people of Israel, In the seventh month, on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with a blast of trumpets/ shofarot, a holy convocation.”(vss 23,24)
The purpose of the Trumpet blast was to call the people out of the fields, away from their labours, to spend a day of rest, and (midrashically) to enter into a time of self-examination. “Maimonides, the medieval rabbi-philosopher, interpreted the sounds of the shofar in this manner: ‘They seemed to be calling: ‘Sleepers, Awake! Awake from your sleep and rouse yourselves from your lethargy! Examine your actions and turn to repentance! Remember your Creator, O you who forget the truth in the trifles of the hour, who stray all your lives after vain things which can neither profit nor deliver you!”[8] In addition, the trumpet blast would have proclaimed the beginning of the month, a new moon – but this was the seventh month, the month which numerically indicates “perfection and completion”. Prophetically, Yom T’ruah teaches us to be ready for the final call of the Shofar, the blast which will come from the heavens, and announce the return of the Messiah and the beginning of the end times. Yom T’ruah also marks the beginning of the Ten Days of Awe, a period in which we, the Children of God, are called to humbly assess the year past, to make mental note of all our sins and to prepare for the Day of Atonement.
Yom Kippur falls on the 10th day of the seventh month. Originally, it was an annual time of convocation. This assembling of the people was a compulsory gathering – one of three such events each year, connecting with Pesach and Shavuot. Leviticus tells us “you shall afflict[9] yourself” (23:27). It tells us that: Yom Kippur is a time of coming before God’s judgement, in the hope that one will be freed from of their sins. In Biblical times, in the wilderness Tabernacle and later in the Temple in Yerushalayim, this was achieved primarily through their personal sacrifice including a burnt offering and secondarily through the communal offering of the Chatat and Azaze/[10]. Today, the sacrifice of prayer from a humble heart, and a record of acceptable works of charity have replaced the actual sacrifices.
It should be fairly obvious that Yom Kippur is the prophetic foreshadow of the Great Judgement Day which will come in the end times. For those who know Y’shua as Messiah, however, when we come before the judgement seat, (and we will) we will find that all our sins which we have confessed will not be held against us, for they have been paid for by the Sacrificial Lamb, the true Scapegoat who has taken our sins onto Himself. That Sacrificial Lamb is none other than God Himself, revealed to humanity in Y’shua of Nazaret, who alone can forgive sins[11].
The last of the Moedim is the Festival of Sukkot/Booths/Tabernacles, a seven day period in which God’s people are to remember that “God dwelt among us” or simply was “Emmanuel” (God with us), during the 40 years of wandering in the wilderness while they lived in temporary dwellings (tents or ‘booths’ or ‘tabernacles’). Sukkot, like Yom h’Nafat h’Omer, was not enacted until following the arrival of the Jewish people within the Promised Land. During this Festival, the Children of God were (and are) to live entirely within their ‘booth’, set up in their back yard, or sometimes in the larger populated areas, on the roof of their dwelling. It is related also to the end of the Fall harvest, and connected with the bounty of God’s provision for His people. God was helping teach the people, especially generations to follow, that they have had a relationship with Him unlike any other nation.
Today, we see the fulfilling of one aspect of the prophetic role of Sukkot as we realize this was, in all likelihood the time of Y’shua’s birth. I have written before that evidence can be shown from Scripture to support this claim. Certainly such a thing would be consistent with the way God has given and fulfilled the Festivals so far. If this is a Festival to mark that “God will dwell amongst us”, what better time of year could there be for God to come and dwell with us? Even the ancient (1710 CE) hymn proclaims it: “O Come, O Come Emmanuel; And ransom Captive Israel… Emmanuel shall come to thee, O Israel.” Also, there is the more modern chorus: “Emmanuel; Emmanuel; His name is called Emmanuel; God with us, revealed in us; His Name is called Emmanuel.” There is no doubt in my mind that what we mistakenly celebrate on December 25th, should actually be recognized within a Messianic concept of Sukkot. Furthermore, I believe that the fulfillment of Sukkot’s prophetic purpose yet to be realized will be completed when Messiah Y’shua returns in victory during a future celebration of the Festival. This will then initiate the establishment of the Millennial Kingdom, during which Satan will be held in captivity for the 1000 years. The concept of this prophetic age can be found in Isaiah chapters 24-27; Ezekiel Chs 38 and 39 and Daniel 7:9-27; & 12:5-13 as well as being acclaimed in Revelation 20:1-10.
Then, finally, Leviticus refers to the festival which immediately follows Sukkot. Although it is sometimes lightly referred to as the ‘eighth day of a seven day festival’, Shemini Atzeret is meant to stand alone. One must realize that many of the Jewish people who came to Yerushalayim to celebrate Yom Kippur in Biblical days, generally stayed for the subsequent joy of celebrating Sukkot. For seven days they have gathered in their booths, or those of friends, shared food and good times, rejoiced over the bountiful autumn harvest and considered the arrival of the new year. When it was time to pack up and go home, God tells them He has set aside one more day for His faithful people to spend alone with Him. Let the strangers and the uninterested return to their homes, [Think of the “Left Behind” series of books] but you, my children, come and spend some time alone with me. Shemini Atzeret could be considered a time to reminisce about what was lost by Adam’s sinful act – the loss of being in the garden with the Lord God, walking and living in peace and plenty. It would have been so lovely, so restful… in fact, for that very reason, God has declared this a Sabbath of rest. Leviticus 23:39 commands us: “On exactly the fifteenth day of the seventh month, when you have gathered in the crops of the land, you shall celebrate the feast of the Lord for seven days, with a rest on the first day and a rest on the eighth day.” That’s all there is. Shemini Atzeret (literally the ‘eighth day of assembly’) seems almost to be ‘glossed over’ and unimportant. In the book of Numbers we get a little more detail: “On the eighth day you shall have a solemn assembly; you shall do no laborious work. You shall present a burnt offering… one bull, one ram, seven male lambs one year old without defect; their grain… and drink offering[s].. according to the ordinance.”(29:35-38) Shemini Atzeret also marks the beginning of the rainy season, and prayers for rain and a healthy crop (presumably of Barley) would have been offered. (This prayer is still offered in observant synagogues today).
Prophetically, Shemini Atzeret teaches us about the promised Kingdom of God – what we in the faith community know as “Eternal Life”. Some might simply say “Heaven”. It is the ‘hereafter’, the fulfillment of God’s promise that we, as people of faith, will be in the nearer, and eternal, presence of God Almighty. We will enjoy all the blessings promised through the ancient ones, through the prophets of old, though the Messiah Himself, and through His Talmudim / Disciples. Blessings and promises first recorded in the Torah. This is the time to which we aspire, a time upon which we have embarked already (in that ‘knowing God, the only true God, and Y’shua h’Meshiach whom He sent IS Eternal Life’. See John 17:3) but which, at the same time, remains to be fulfilled in its entirety. Shemini Atzeret, the Last Festival, is firmly ensconced in the End Times. Numerically speaking, the number eight is the indication of New Beginnings. Shemini Atzeret then, prophetically, teaches us of the promise of a new beginning as we live our eternal life in the pure presence of God. Hallelujah!! Hallelujah!!!
In my opinion, we are all missing the boat if we do not hang on to, and study in-depth, the Torah. The Festivals which the church has imposed, either at the hand and will of Constantine or through subsequent actions by the church to simply crush and convert pagan teachings down through the centuries, hold none of this mystery and deep down meaning. What depth there is for us to fathom as we examine the Torah! And I have only touched on the Moedim? What other truths await our prayerful investigation? What else is God waiting to reveal to us in new understandings?
I am eternally grateful (no pun intended) for all that God has done through the church in the last two millennia. Please hear me when I say this. Elohim has allowed the proclamation of apostles like Sha'ul to endure, and He has mightily used the church to foster, broaden and give some meaning to our faith walk. About this there can be no doubt. Just as El Shaddai has granted that the Jewish people be the repository and protector of the written Word of God, so He has enabled the church to bring to light the Living Word of God, personified and revealed in Y’shua. In any and every synagogue around the world, before reading the Torah, the reader will recite a blessing. This blessing contains the words “Blessed are You, O Lord our God… who has chosen us from all peoples and given us His Torah.” Isaiah has written that Israel is called to “be a covenant to the people, to be a light unto the nations.. to open blind eyes, and bring out prisoners from the dungeon [of ignorance?] Meanwhile, we also know that Y’shua called the church to proclaim the truth unto all the world.(Mt 28:18-20) and Sha'ul has written that the role of the church is not simply to make disciples, but to “make the uninitiated jealous”, thus motivating both Jew and Gentile alike to seek the Lord and come to Him by faith. Both Israel and the church have worked diligently at their respective vocations, notwithstanding some errors along the way. You may not agree, and you are certainly free to do so, but today I am seeing a new path for the believing community. Is it time, as curiosity and spiritual awakening are being witnessed around the world, and here at home, that we look closely into what the WHOLE of Scriptures teaches us – to move away from the artificial Festivals, as nice and as helpful as they have been, and to embrace the teaching that “The Appointed Times of God” have for us in a new era of life and faith?
FROM THE “IN” BOX
Thanks to Diane for the feed back after she led a group through a Passover demonstration of her own. (I was able to loan some items to her to assist her and it sounds like she had a great time). Thanks also, Diane for the photographs.
PRAYER REQUESTS
Please:…
May the Lord Bless you and Keep you."
[1] Although Moedim is usually simply interpreted as ‘Festivals’, it literally means “appointed times”. This proper understanding of the word is important for what will follow in the teaching segment.
[2] For new readers, Emmanuel Church, Richvale in Richmond Hill is the church where I serve as honourary associate.
[3] These three terms (Pesach, HaMatzot and Yom H’Nafat HaOmer) refer to the three Spring Moedim, known in English as Passover, Unleavened Bread and (commonly) First Fruits. These Festivals are generally linked - almost to the point of no distinction - in today’s rush to save time and simplify; however, they are separate Festivals and need to be considered independently. The confusion around First Fruits is that this term is used for at least three festivals in the year, referring to the offering of the First Fruits of Barley, (in the Spring); of Wheat (at Shavuot), both of which have the alternate name HaBikkurim; and finally, there is the First Fruits of Vegetables and Fruit and other Autumn-harvested produce in the fall. The term “Yom H’Nafat HaOmer” translates to “[the] Day of the Waving of the Sheaf” and is the best term to describe the actual Spring Festival - for it describes a particular action done on the day in question.
[4] This information is taken directly from a teaching on the Resurrection of Y’shua by Ya’acov Nathan Lawrence and cited back to Dan Gruber’s Book mentioned in the text, pgs 33-41
[5] An iota is the smallest letter in the Greek alphabet. A Yod, which looks like an apostrophe, is the smallest letter in the Hebrew alphabet. Jots and tittles refer to the small markings beneath Hebrew letters which indicate vowel pronunciations. This is obviously a later influence as Biblical Hebrew did not have these markings.
[6] The Parsha refers to one of many segments of the Torah, named for the first important word of the first line of the passage. The Torah is divided into 54 Parshiot which each contain several Chapters. The Parshiot works like a lectionary (reading list), assigning particular readings to each week of the year. “Emor” is the 31st parsha. The divisions of the Torah were established by Maimonides (1135-1204), a Spanish physician and (probably the most renowned) Torah Scholar (ever).
[7] Many will say that this refers only to the Hebrew People, or to the Jews, but I would refer the reader once again to Romans 11 in which Sha'ul / Paul describes the process of ‘grafting in’ to show that believing (former) Gentiles are also part of the ‘Children of Israel’ image – NOT replacing Israel herself, but coming alongside her in their and our faithwalk. Also in Ephesians, Sha'ul writes: “Blessed be the God and Father of our Lord Y’shua h’Meshiach, who has blessed us in Messiah with every spiritual blessing in the heavenly places, even as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. He destined us in love to be his sons [children] through Y’shua h’Meshiach, according to the purpose of His will, to the praise of His glorious grace which He freely bestowed on us in the Beloved.” (1:3-6)
[8] Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, 1964, Pg 405
[9] The term “afflict” which is also used in the Stone Edition Art Scroll Chumash becomes “deny” in the CJB and NIV; while the NASV uses the phrase “You shall humble your souls”. While the word ‘afflict’ may be an accurate translation, I suspect that the NASV has better gathered the sense of the commandment.
[10] See Leviticus 16:1-10 for more detail. The Chatat is a goat chosen by lot to be offered up to the Lord, while the Azazel is a ‘scapegoat’ on which the sins are transferred from the people by the laying on of hands by the Cohen Gadol and then released into the wilderness.
[11] I would draw the reader’s attention to passages such as: Isaiah 53:4-11; Romans 3:21-25; 1 John 2:2; Hebrews 5:1-10 & 10:10 and many others which illustrate and explain this process in some detail.
Well the chaos and excitement of Purim and the Spring Festivals have come and gone. There has been so many things to be concerned with – the preparations for Unleavened Bread, the Passover, the Chavarah and of course the general things of ministry. Although each of these is an annual occurrence, this year strikes me as having been extra busy, with lots of activity and changes coming our way in terms of the ministry… or maybe I’m just getting older.
I will try to update you as much as possible in this edition of our newsletter, but no amount of words can fully capture the busy-ness of the period. Yet at the same time, it has been uplifting, encouraging and enlightening.
This has also been a time of deep reflection for me. Every year as Pesach (Passover) approaches, we are confronted with the old and the new ways of thinking as it pertains to the festivals of the church as compared to the Festivals of Scripture. This year however seems to have had an added impact, at least on me.
In this month’s teaching, I would like to share some of my reflections. I am sure there may be some controversial points for some of our readers and, for those of you who may be new to our Newsletter, or who may be just starting out on your Messianic journey, it may seem like a sudden overdose of a dangerous drug to a new addict. First of all, while I am not alone in holding to what I will be sharing, let me assure you that, for my part, there has been a lot of prayer offered up for wisdom and insight into the Scriptures, and into the last number of years of my considerations on the topic, as well as for protection against anything not of God. Furthermore, I have spent a lot of time reading about other people’s points of view regarding the Moedim (Festivals)[1] and the Messianic approach to them. Unfortunately, most of what is available to the Messianic community seems to have a wide variety of viewpoints, at least in some of the details or certain aspects of the theme, and in a few other cases, the approach can be a little ‘over-the-top’, one might say. Finally, I do not submit these reflections as the finished article, of course, but simply as the culmination so far of what Elohim seems to be revealing in this day and age and how this has affected me. What I can say with certainty, (and I have noted this before), is that there is an ever-increasing curiosity and new-found awareness on the part of believers everywhere that there is more to learn, more to understand, and more about which to be informed regarding all aspects of our faith walk. Perhaps, then this is the best starting point for our look into considering the need for making some changes – in our own lives, and possibly (I hope) within the community of faith.
Before embarking on the teaching however, let me update you on some of the things which have been happening in and through our ministry since our last newsletter.
ENGAGEMENTS
I mentioned in our last communication that I would be leading a couple of services at Emmanuel[2] church, this spring. Shortly after the delivery of that newsletter, I was asked to take a special service for our Priest in Charge, the Rev’d Paul Walker. The opportunity for him to travel to Paris (France, not Ontario) along with his wife to spend a week or so with their son provided the chance for me to lead the service and share the weekly message. I spoke on John’s Gospel account of the Shabbat healing of the blind man and how it led to all sorts of turmoil in the Sanhedrin. When ever I lead a service at Emmanuel, as with most other places, I tend to use a few Hebrew words or terms. In most cases, though admittedly not always, the comments are positive. I also end the service with “Aharon’s Blessing”, sung in Hebrew, followed by the English translation with some elaboration. This always elicits a number of positive responses, which is great, but I do it because it is the only form of blessing which Scripture tells us: “This is how you are to bless the people”.
On May 1st, I officiated at a Eucharist and Baptism service at Emmanuel. This was such a delight! I have posted a couple of photos on our website in the photo gallery. The family has been part of the life at Emmanuel for a long time, and it was wonderful to get to know them. During the preparation time, little Kiara was full of questions, not necessarily related to the baptism, but she was showing her innate curiosity just the same. She is the grand-daughter of our organist. Keep reading for some further connections with this event. (see photo on page one)
I have been asked by Paul to cover the services for him this July while he is on vacation. I am of course happy to be able to help out. I also look forward to working with Jonathan Springthorpe, our theological student from Wycliffe. He will be preaching at one of the services as part of his training/education. I have enjoyed getting to know Jonathan a wee bit better these last few weeks.
In response to some of his questions about the Messianic way of life and about Passover, I invited Jonathan to accompany Joan and me as we travelled north to Wasaga Beach to present a Pesach Seder demonstration. Once again, it was timed to coincide with Maundy Thursday. We arrived at Prince of Peace in the mid afternoon, and much to her joy, Joan was invited to join the ladies in the kitchen as they were putting last minute touches on what would prove to be a delicious meal. Meanwhile, Jonathan and I worked to set up the demonstration table, display table and Judaica sales table which is becoming the standard fare at our presentations. I am so thankful to the gentlemen at “The Israeli Source”, a new family operated store in Thornhill which has been open to supplying Judaica and books for our demonstrations.
The demonstration was a real success, and elicited a number of questions from a variety of the people in attendance. We had about 35 or 40 guests which was just comfortable, as it filled the lower hall of the church. Our hosts, the Rev’d Jim and Carol Seagram were most gracious, and quite involved in the whole evening. (You may remember that I was in Jim’s parish (Wasaga Beach and Stayner) last summer to lead a number of services while he was away.) We also enjoyed renewing acquaintances with many of the parishioners. (There are photos posted to the website’s ‘Photo Gallery page)
Prior to this event, Joan and I were invited to be “the guests” in the home of some friends from the Synagogue where we attend the weekly Torah study. The event was the First night of Pesach/Unleavened Bread. We had a great evening around the table as our hosts led us through the old family haggadot, with its traditions and stories and “many years of food stains”. We were told that it was a good thing to have food stains on a haggadah because it showed that it was well used. (Kind of the way I feel about a Bible with lots of high-lighting and underlining, though not everyone agrees with this opinion either, apparently.) Following the evening’s activities I was given a copy of the haggadah as a gift, for which I am most grateful. Unfortunately, I didn’t think to take my camera and record the event for posterity or even for my web-site, but we did have some great conversation, and enjoyed some nice ‘seasonal’ music and a wonderful meal. After years of attending and leading Seder meals, this was actually my first ‘real’ Jewish Seder. We were very grateful to our hosts for the opportunity to join them and their other guests.
I reported last time that, in January, I attended the induction of an old friend as he and his parishioners were starting up with their Anglican Network in Canada congregation. – in Scarborough. In April, just prior to Pesach, Joan and I attended the induction and official start up of another ANiC congregation in Barrie. Once again, the priest and his wife, who have been very supportive of what BRT is all about, were long time friends of ours. In fact Brian was a member of the diocesan renewal committee on which I served for a number of years. Many of his new congregation made the move with Brian and his wife from their old congregation, the one in which I grew up and served as acolyte, lay reader and warden. We knew about half the congregation quite well and, again, it was nice to renew acquaintances with them.
I have signed on to cover services for vacationing clergy again this summer. In addition to Emmanuel (noted above) I have been asked to lead services through August, and the first week in September at All Saints church in King City. This is a return engagement, so to speak, as I was with this bright and active little congregation last summer. These sort of engagements afford the opportunity to do more teaching about Scripture with a different viewpoint from most folks; and I can tell you that many of the members at All Saints are already aware of, and interested in, some aspects of the Jewish Roots, thanks to the teaching of their pastor. In fact it was a lady from this congregation which loaned me a book called “Mudhouse Sabbath”, the reflections of a Jewish woman who converted from Judaism to the Episcopal Church. It is the story of what she misses because they were things done well in the Jewish community – things like keeping kosher, or mourning the death of a loved one, or saying blessings as part of worship. I am looking forward to being with these folks later this summer.
Finally, let me share a couple of chance encounters I have had recently. One never really knows who the Lord will bring across your path just randomly (though nothing is ever random with God). The first happened at the reception following the baptism. A woman came up to me and introduced herself. I did not recognize the name. As we ate our refreshments, she shared with me that she was Jewish, but had a very real curiosity about the Messiah and about the Messianic life. I shared a few things with her, and she reciprocated. She wanted to know more, so I suggested she check out the website and then call me and we could talk further. I notice the ‘hits’ bumped a little the next day. I wonder if it was her.
A similar thing happened at a recent birthday party for a friend. The party was in a pub, near the church I first served in. I mentioned that I had been the deacon at this church, and she got a strange look on her face. She asked: “Did you say you served at the church? So why are you wearing a yarmulke (Kippah)? This opened the door so I shared about my faith journey and getting in touch with our Jewish roots. I explained about the ministry of BRT –
Teaching about the Jewish Roots within the Christian community. She was very interested. Again I shared with her about the website and she said she would check it out.
The Website is becoming one of the best means of getting the word out to people. I mentioned that I was hoping to record more than 10 000 hits this year. The year started out well with 1400 hits in Jan, 1541 in Feb, and 1391 in March. Unfortunately April dropped significantly and May is low so far, but I continue to hope for more. I have up-dated the photo gallery and will be making additions to the news update page – mostly about events noted herein. I have also begun to construct a What’s New page, to direct visitors directly to new material on site. I have been posting newsletters to the archives more quickly in case people want to refer to them, or share them with a friend. I continue to hope that our sojourners will check out www.beitroaytovministries.com on a regular basis.
CHAVARAH NEWS & BIBLE STUDY NOTES
We continue to have lots of fun and some great learning opportunities in the Chavarah (small group). Each week we gather to worship through prayers and song, we share in a “D’var Torah” discussion and follow it up with a warm meal.
Lately, we have experienced some small growth and enjoyed the company of a few new visitors – old friends from a few years back. There is a possibility of some further growth as these visitors decide if they like what we do each week or whether they would prefer something else. This is a good thing, as we are able to provide a safe, comfortable and friendly atmosphere where we can all learn together and where compassion and a gentle hug is always available, especially to the hurting souls we are encountering.
One of our recent activities, which was attended by a few friends and our newest ‘members’ (for lack of a better word) was our Purim Festival. We gathered on March 19th, (Erev Purim) at the home of some friends. We bade farewell to Shabbat in the Havdalah service, and then regaled ourselves with a fun reading of the Purim Story from a special script I wrote a few years ago. It was a lot of fun, and we followed it up with good food and sharing of stories.
JUDAICA UPDATE
For the recent pesach demonstration, I was able to prepare more bookmarks I can now offer individual copies of five different themes or
These bookmarks are all original and are securely laminated for endurance. The five themes are “Purim”, “Passover”, “Shavuot”, “Torah Study”, and “Sukkot”. Future themes will include “Shabbat”, “the Messianic Seal”, “the Tabernacle and Temple”, “Yom T’ruah” and “Yom Kippur”. The bookmarks not only keep your place in your reading, but provide insight through their brief teaching material, which will help you in your personal witness. I am also preparing silver coloured “Messianic Seal” stickers for cars, etc. These will come in at least 2 sizes (about 5” and 9”), and maybe three (possibly adding a 3” version), depending on demand. The Messianic Seal combines the menorah and the fish outline to create the Mogen David (star of David) in the Centre. Each will come with a short description of its history. I have also begun to produce some photo Greeting Cards for sale in sets of 5 or 10 cards with envelopes. Blank inside, save a small description of the front picture, the cards will feature scenes from Israel and other aspects of the Messianic life on the front. You can order any of these items by contacting us here at BRT. Please see the signature page for contact information.
I think it is time now to turn to the teaching for this edition.
THIS MONTH’S TEACHING: *A Case for Torah, Shabbat and the Moedim*
This year my considerations into Pesach, HaMatzot, and First Fruits began with some in-depth research into the timing of the three Spring Moedim. (Before I continue, let me explain that I will use the terms First Fruits, haBikkurim and Yom H’Nafat HaOmer[3] somewhat interchangeably. What I have learned, however, is that the latter term is the best for our purposes, as I hope you will see as we progress.) It has long been my desire to show the relationship between the events of the Last Week of Y’shua’s earthly life in the days leading up to and including the seven days of HaMatzot, and the Biblical record of events in the Christian Calendar known as Holy Week – namely Palm Sunday, Maundy Thursday, Good Friday, Holy Saturday and the Sunday of the Resurrection. (I have not called this last day ‘Easter’ for several years, as readers and friends from my former congregations will attest.)
Part way through my research; however, as a result of those investigations (and prayer), I realized that there was a more significant area to be examined and brought to light, at least at this point, so I put my “timing” research aside for a while, and began to look into all the Moedim in general. Somehow the timing seemed ‘right’.
I suppose, in reality, my consideration of these Festivals/appointed times began a number of years ago – perhaps even pre-ordination, (I can’t remember) when I learned that the title of Easter was taken by the early church from Oestre (one spelling of many) a pagan European goddess of fertility, possibly through the teachings/writings of Saint Bede, a 7th century English monk. (check out Google). Oestre, in turn, has roots in “proto Indo-European” paganism with possible ties to Hausos, another goddess of the dawn connected to hares and eggs. This disturbing knowledge was later followed by learning that the date of Christmas was simply appointed by the early church to over-ride and “Christianize” a pagan solstice veneration. Rather than simply turn away from my faith however, I decided at that time to just accept these ‘facts’ as incidental, and simply overlook them. This would later come back to haunt me, however, and in some ways it has motivated my more recent research.
Down through the years, there has been obvious actions and rulings taken by the church, which have clearly emphasized the anti-Jewish bias of those in positions of power and influence. Writings by the early church fathers show both this anti-Jewish stance as well as an Anti-Nomian (Anti-law / Anti-Torah) way of thinking rising up in the second Century CE and reaching its crescendo in the fourth century at the Council of Nicaea (325 CE). By this time the early church was beginning to make changes to its worship. Rome and Alexandria, the two largest centres of the Mediterranean area had moved away from Shabbat to Sunday worship, but it was not yet universal. The Roman emperor Constantine called the council of Nicaea to settle the issue. He not only called the council together, he financed it, likely decided who would attend, and then presided over it. According to author Dan Gruber, in his book “The Church and the Jews”, Constantine made sure that the outcome of the council would be to his liking. “Constantine summoned 300 leaders of the Christian church and placed them in a room surrounded by Roman Soldiers with drawn swords with Constantine presiding, forcing them to take an anti-Jewish / anti-Torah tack and rule in favour of Sunday and Easter. Any opposing the ruling of the clerics, which was backed by the Roman emperor and army, would be persecuted and banished from the Empire.”[4] In spite of this ruling there were many congregations which refused to change and some evidence can be found for some who continued to maintain, in particular, Sabbath services into the 5th Century CE. Eventually the power of Rome held sway, however (much to the disgust of the Eastern church) and Sunday Worship and the switch to Easter prominence took universal privilege.
Today, there are still many in the church who hold to the anti-Jewish, anti-Nomian thinking of Constantine and his council, although, as I stated above, there are signs of change, as Christian believers become enlightened. The one sign of this Constantinian influence is seen in the claim that the Law of the Older Covenant, in particular the teachings of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy), have no place in the church. They claim that all was done away with by Y’shua (they would say Jesus, of course) on the cross. They refer to statements attributed to Paul who seems to be the driving force behind this stand. Others will often cite the misinterpreted or at least misunderstood Romans passage that says “Christ is the END of the Law” (10:4). The Greek word used here is Telos. It is correctly interpreted “end”, but the meaning is not so much that of “termination” but more like the “goal”. In Galatians, Paul wrote: “So the Law was put in charge [in order] to lead us to Christ [so] that we might be justified by faith.” (3:24) Exactly the opposite point of view (to the anti-Nomians) is voiced by Y’shua Himself in Matthew’s gospel, when the Rabbi, after telling his Jewish audience of some 5000 men and also women that they are the salt of the earth and the light of the world, says: “Think not that I have come to abolish the law and the prophets; (The Tenakh or Older Covenant which includes the Torah) I have come not to abolish them but to fulfill them. For truly I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished.” In fact, He goes on to say: “Whoever then relaxes one of the least of these commandments and teaches men [to do] so, shall be called least in the kingdom of heaven,…” (Matt. 5:17-19) In place of iota and dot, other versions speak of “a yod” or “jots and tittles”[5].
A second concern with doing away with the Law, is that it is the basis of Common Law found almost universally in today’s world. So if we do away with it (the Law or Torah) what will follow? Do we abolish the laws against murder, theft, adultery? Where would it end?
Finally, the Newer Covenant refers to Y’shua as the Living Word. One can just as easily say that He is the Living Torah – since the Spoken Word would be precisely that. Y’shua taught His disciples and anyone who would listen to Him using the Torah and the Prophets. Paul and every one of the Newer Covenant authors also refer to the Older Covenant (‘the Tenakh or Torah and Prophets) for the basis of any teaching they offer, the Torah being of utmost importance as a source. If we do away with the Torah all those references would also have to go. What would that leave us with?
No! To abolish the Law, that is the Torah, is a nonsensical suggestion. Instead, we need to welcome it, study it, understand it more clearly in its original claims with out the influence of centuries of the church’s biased claims and teachings. We need to embrace it and perhaps even adjust our lives accordingly – not for the purpose of salvation, (for Sha’ul was correct in this – blind obedience to the Torah alone can not bring salvation) but because we are saved by our Messiah, and so desire to be in accord with what He taught and how He lived!
And this brings me to my main point for this teaching. As I write this, our Torah study is looking into the Parsha known as “Emor,” which means “Speak”[6]. Emor includes Leviticus Chapter 23 in which God tells Moshe to “Speak to the Children of Israel” about the Moedim. He was to say to them: these are “the appointed feasts of the Lord which you shall proclaim as holy convocations…”.
In order to illustrate how important these appointed times are to Elohim, we should begin by noting a couple of things. In most situations, when the children of Israel were to be taught something, God taught it to Moshe, who then taught it to Aharon, his brother who was also the High Priest (Cohen Gadol). Together, they would then teach Aharon’s sons – the priests, and then they would teach the 70 elders, who would transfer the knowledge to the rest of the encampment. This was normally sufficient – but not for this material. In fact, Chapters 17 through 26 of Leviticus all start the same way in the Hebrew text: “The Lord spoke to Moshe, saying: Speak to the Children of Israel, saying:…”. This material was of such import, that it was to be heard by all, at the same time, directly from God’s spokesperson himself. These chapters, in fact, are known collectively as “The Holiness Code” because they outline how one is to live their life with a holiness acceptable to God. It is filled with some hard lessons, yet they are all meant for our own good, and all lead to blessing directly from heaven. What Our Heavenly Father is trying to get across is that “The Children of Israel”[7] have been given the Moedim not just as agricultural events, nor as great celebrations of annual passages, but to set us apart from the rest of world. The Holiness Code, and the Moedim bring sanctification to all who take part in them.
The second thing is that the Moedim are not ours. They belong to the Lord. Here is a parallel – read your driver’s licence very carefully. Our licence is the property of the Government. They own it. They allow us to use it so that we can drive our cars, but because they own it, it can be withdrawn at any time. In a similar way, the Moedim belong to God – they are “The Appointed Feasts of the Lord” (Lev 23:2) They are not ours to withdraw, or neglect, or abuse. Only God can impose them (as a gift) or withdraw them. Who are we to assume that we have such power over His direction?
The third point is that the Moedim are given to us for our edification. We are to learn from them. At one level, we can investigate each festival and learn about its origin, what rites were involved, how God is approached with sacrifices and how the people are blessed when they obediently follow His instruction. However, there is so much more to the Moedim when taken together – as they are in the list in Leviticus 23. There is a pattern to be seen, and that pattern is all important. The present to us the whole of God’s plan for salvation.
Most scholars of Torah will agree that there are seven major Festivals in the year. I agree, after all who am I to disagree with the great minds of the ages? Leviticus lists them as Pesach/Passover, HaMatzot/Unleavened Bread, Bikkurim/First Fruits (now adjusted to Yom h’Nafat h’Omer), Shavuot/Pentecost, Yom haT’ruah/Feast of Trumpets (commonly known secularly as Rosh haShanah), Yom Kippur/Day of Atonement and Sukkot/Festival of Booths. Notice the balance which we have here. First, three Spring Festivals and three Autumn Festivals with Shavuot/Pentecost in the middle, like a teeter-totter. Shavuot, by the way, is the only Festival which transferred relatively unscathed into the Christian church – though the church has (to the best of my knowledge) completely ignored the roots of the Feast day. Secondly, we have a seven day festival in the spring, balanced by a seven day festival in the fall. And there is a third balance as well…
Leviticus mentions two other Festivals for rounding out this list. No, they are not Chanukah nor Purim. Nor are they any of the more recent fast days and celebrations such as Tu B’Shevat, 17 Tishrei or Tisha B’Av. The remaining Festivals are Shabbat and Shemini Atzeret. Both of these Festivals are “Days of Rest”. They both involve time spent with the Lord in assembly – or convocation – to worship Him. (So do all the other Festivals of course.) So the list of Moedim begins and ends with a day of rest. Why?
We are commanded by God:…
To Remember these Festival Days (appointed times); to keep them set apart or holy from the other days of the year; at the very least, to make public declaration of their arrival, in most cases to call an assembly; to make special offerings to God; (today this would involve appropriate prayers since the Temple no longer exists). These commands are inclusive of all the Children of Israel [whether natural or by adoption]. They are not limited by time nor geography. God says: they are for “all your generations, in all your dwelling [places]”.
So why are we commanded to keep them? What can we learn from them? Let us examine them first from an historical or physical way and then see what they can teach us prophetically. (As my friend would say: we will Midrash them).
The Weekly Shabbat. (This is the last day of the week, clearly Saturday, not [as argued above] Sunday as some would have us believe.) This is a reminder of God’s hand in creation and our partnership with Him in the ongoing mission of creation and stewardship. It especially reminds us that ‘all that is’ has come from God, not by our own hand. In beginning, God created…! Period! That should be enough, but we are told more. On day 1, He gave light and separated the light from the darkness. On day 2 He separated the waters below from the waters above. On day 3 He separated the lower waters from the land and created plant life. On day 4 He created the heavenly bodies including the sun, moon and stars. [Here’s a question for the curious among our readers: ‘What was the source of light for the first three days?] On day 5 He created life in the seas and in the air. On day 6 He created life on land, all animals and then, in His image, mankind. Finally, on Day 7, He rested. The seventh day is set apart from the rest of the week. It is sanctified, holy, and was given to us for rest (as well as so that creation itself could rest). Keeping the Sabbath / Shabbat brings honour to God in a myriad of ways. It is a logical beginning point to the list of Festivals because it is a weekly reminder of God’s creative activity and His mercy.
Then come the seven major Festivals. Pesach reminds us of the separation of the Israelites from Egypt. The lesson is one of being separated from bondage and sin through the redemptive act of God in Messiah. God says “I will bring you out” – the first promise of Exodus 6 commemorated in the first cup of the Seder.
Pesach is related to the Festival of HaMatzot/Unleavened Bread. For seven days we are to refrain from eating anything with yeast in it. In preparation for haMatzot, we are told to clean our houses and get all leavened products out of our lives. The Festival is a physical reminder that the people left Egypt in haste and had no time to let bread rise.(see Ex. 12:39) Midrashically, Y’shua teaches us, as does Sha'ul, that the yeast in our lives is symbolic of sin. HaMatzot is the prophetic teaching that we are to rid our lives of all sin and iniquity – to be purified and separate from the way of the world. This is one aspect of what Sha'ul meant when he wrote that we are to be “in the world, but not of the world.” Another way of understanding haMatzot is to see it as the next logical step in the salvation process. First we are set free from the bondage of sin by being taken ‘out of Egypt’, then we wander in the wilderness, trying ‘to get the Egypt out of us’.
The third festival of the Spring is traditionally known as ‘haBikkurim’/First Fruits. This is an agriculturally based festival which was actually not initiated until after the first spring harvest following the entry into the Promised Land (see Lev 23:9-11 and Deut 26:1-11). The Spring offering is of the first fruits of the Barley crop, basically a winter growing grain. On the 10th of Nisan, on the day that the lamb is chosen for the Pesach sacrifice, the priests went into the fields of barley to separate a sheaf of grain by tying a red wool string around it. This gathering of grain is then cut on “Yom h’Nafat h’Omer” (the sixteenth of Nissan) brought to the temple where it is prepared for the sacrifice, and it is waved by the Cohen Gadol before the Lord. There is some controversy over the purpose of this waving of the grain. I believe that many versions of the Bible have misinterpreted the order of the words. Instead of saying that it is so that the harvest will be accepted (NIV, KJV), it should be understood as “He [The Cohen Gadol] shall wave the sheaf before the Lord, so that YOU MAY FIND ACCEPTANCE…” as both the Revised Standard Version, and the New American Standard Version, each highly respected interpretations, record it. It is a small but highly significant point.
To look at this activity prophetically, we must see that this offering was made on “the First Day of the Week”. This would be Sunday. The “Yom h’Nafat h’Omer” (Day of the Sheaf Waving) looks forward to the time of our Messiah’s resurrection. Think about the events of the day of Y’shua’s resurrection. In the early morning hours, he is in conversation with Mary Magdalene in the garden. He tells her not to touch Him(John 20:17), for He has not yet ascended to the Father. Later that day He meets with Cleopas and his friend/wife on the road to Emmaus and still later He meets with the other disciples, (less Thomas according to John’s Gospel) where He is recognized. In order to allay their fears, Y’shua says to them “See my hands and my feet, that it is I myself; handle me, and see; for a spirit has not flesh and bones as you see that I have, and He then eats with them.(Lk 24:38-43) What happened during the interval? Here is the teaching of “Yom h’Nafat h’Omer”. Y’shua is both the High Priest and the offering of First Fruits. Sha'ul recognizes this in 1 Corinthians 15:20ff, when he records: “Christ has been raised from the dead, the First Fruits of those who have fallen asleep… in Messiah shall all be made alive; but each in his own order: Messiah - the First Fruits, then at His coming, those who belong to [Him]…” Y’shua, as both Priest and offering, has ascended to the Father and waved the First Fruit offering (Himself) before the Lord for the acceptance of the people. Their sins have been wiped off the slate, and now they may be considered sanctified through Grace, in the action of Messiah. He then returns for a period to be with His disciples and begin the task of the coming Harvest.
The Feast of Weeks, coming as it does fifty days after Yom h’Nafat h’Omer, was the time of the second grain harvest, that of Wheat. In the year of Y’shua’s crucifixion, death, burial, resurrection and ascension, Pentecost or Shavuot, fell on a Sunday. Until this year, and doing the above mentioned research about timing, I have always felt that Shavuot should always fall on a Sunday. I no longer feel this way, because of the ‘portability’ of dates in the Jewish calendar. I now believe that it makes more sense to celebrate it on the 6th of Sivan, the day recorded in scripture as 50 days after the departure from Egypt, as Moshe received the Law on Mount Sinai. In other words, Shavuot for the Messianic should slide across the secular calendar in unison with the “Yom h’Nafat h’Omer”. The prophetic parallel this provides is more conducive to the way Elohim has always taught through the Moedim. Of course, just as the Law was given on Shavuot, so the Holy Spirit came to the disciples in the Upper Room. The Upper Room is the parallel to Mount Sinai and The Spirit of God given to believers is the parallel of the Ten Words received by Moshe. What does Jeremiah say in 31:31? “Behold the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the…[Old Covenant]… but this is the Covenant which I will make … I will put my law within them and I will write it upon their hearts…” As a small point, please note that although “new” is used in the first line, there is no indication that the Law is new, only that it, the Law, is written on a new slate, as it were.
Prophetically, as well, Shavuot turns our attention to the coming harvest of souls. Our readers can imagine that the harvest of the barley in the earlier spring relates to the harvest of souls of the Righteous who lived and served God prior to the first coming of Messiah, an event immortalized in the ancient English play “The Harrowing of Hell” translated in modern language by my dear friend Canon John Speers. Y’shua, looking to the fields of wheat, had told His disciples, “Behold, the fields are ripe for the harvest.”(paraphrased). One needs only to turn to a good concordance and see all the references to the coming harvest to grasp that it is important to God. It is thus possible to consider Shavuot as the prophetic pointing to the great harvest to occur, a time which will be heralded by the call of the shofar, the great or last “trumpet”(shofar) blast spoken of in 1 Corinthians 15:51, where Sha'ul writes: “Behold, I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet.”
This brings us to the First of the Fall Moedim, known as Yom T’ruah or the Feast of Trumpets. After a long summer, the fall harvest is drawing to a close. Leviticus 23 continues its list of commands by relating these words: “And the Lord said to Moshe, ‘say to the people of Israel, In the seventh month, on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with a blast of trumpets/ shofarot, a holy convocation.”(vss 23,24)
The purpose of the Trumpet blast was to call the people out of the fields, away from their labours, to spend a day of rest, and (midrashically) to enter into a time of self-examination. “Maimonides, the medieval rabbi-philosopher, interpreted the sounds of the shofar in this manner: ‘They seemed to be calling: ‘Sleepers, Awake! Awake from your sleep and rouse yourselves from your lethargy! Examine your actions and turn to repentance! Remember your Creator, O you who forget the truth in the trifles of the hour, who stray all your lives after vain things which can neither profit nor deliver you!”[8] In addition, the trumpet blast would have proclaimed the beginning of the month, a new moon – but this was the seventh month, the month which numerically indicates “perfection and completion”. Prophetically, Yom T’ruah teaches us to be ready for the final call of the Shofar, the blast which will come from the heavens, and announce the return of the Messiah and the beginning of the end times. Yom T’ruah also marks the beginning of the Ten Days of Awe, a period in which we, the Children of God, are called to humbly assess the year past, to make mental note of all our sins and to prepare for the Day of Atonement.
Yom Kippur falls on the 10th day of the seventh month. Originally, it was an annual time of convocation. This assembling of the people was a compulsory gathering – one of three such events each year, connecting with Pesach and Shavuot. Leviticus tells us “you shall afflict[9] yourself” (23:27). It tells us that: Yom Kippur is a time of coming before God’s judgement, in the hope that one will be freed from of their sins. In Biblical times, in the wilderness Tabernacle and later in the Temple in Yerushalayim, this was achieved primarily through their personal sacrifice including a burnt offering and secondarily through the communal offering of the Chatat and Azaze/[10]. Today, the sacrifice of prayer from a humble heart, and a record of acceptable works of charity have replaced the actual sacrifices.
It should be fairly obvious that Yom Kippur is the prophetic foreshadow of the Great Judgement Day which will come in the end times. For those who know Y’shua as Messiah, however, when we come before the judgement seat, (and we will) we will find that all our sins which we have confessed will not be held against us, for they have been paid for by the Sacrificial Lamb, the true Scapegoat who has taken our sins onto Himself. That Sacrificial Lamb is none other than God Himself, revealed to humanity in Y’shua of Nazaret, who alone can forgive sins[11].
The last of the Moedim is the Festival of Sukkot/Booths/Tabernacles, a seven day period in which God’s people are to remember that “God dwelt among us” or simply was “Emmanuel” (God with us), during the 40 years of wandering in the wilderness while they lived in temporary dwellings (tents or ‘booths’ or ‘tabernacles’). Sukkot, like Yom h’Nafat h’Omer, was not enacted until following the arrival of the Jewish people within the Promised Land. During this Festival, the Children of God were (and are) to live entirely within their ‘booth’, set up in their back yard, or sometimes in the larger populated areas, on the roof of their dwelling. It is related also to the end of the Fall harvest, and connected with the bounty of God’s provision for His people. God was helping teach the people, especially generations to follow, that they have had a relationship with Him unlike any other nation.
Today, we see the fulfilling of one aspect of the prophetic role of Sukkot as we realize this was, in all likelihood the time of Y’shua’s birth. I have written before that evidence can be shown from Scripture to support this claim. Certainly such a thing would be consistent with the way God has given and fulfilled the Festivals so far. If this is a Festival to mark that “God will dwell amongst us”, what better time of year could there be for God to come and dwell with us? Even the ancient (1710 CE) hymn proclaims it: “O Come, O Come Emmanuel; And ransom Captive Israel… Emmanuel shall come to thee, O Israel.” Also, there is the more modern chorus: “Emmanuel; Emmanuel; His name is called Emmanuel; God with us, revealed in us; His Name is called Emmanuel.” There is no doubt in my mind that what we mistakenly celebrate on December 25th, should actually be recognized within a Messianic concept of Sukkot. Furthermore, I believe that the fulfillment of Sukkot’s prophetic purpose yet to be realized will be completed when Messiah Y’shua returns in victory during a future celebration of the Festival. This will then initiate the establishment of the Millennial Kingdom, during which Satan will be held in captivity for the 1000 years. The concept of this prophetic age can be found in Isaiah chapters 24-27; Ezekiel Chs 38 and 39 and Daniel 7:9-27; & 12:5-13 as well as being acclaimed in Revelation 20:1-10.
Then, finally, Leviticus refers to the festival which immediately follows Sukkot. Although it is sometimes lightly referred to as the ‘eighth day of a seven day festival’, Shemini Atzeret is meant to stand alone. One must realize that many of the Jewish people who came to Yerushalayim to celebrate Yom Kippur in Biblical days, generally stayed for the subsequent joy of celebrating Sukkot. For seven days they have gathered in their booths, or those of friends, shared food and good times, rejoiced over the bountiful autumn harvest and considered the arrival of the new year. When it was time to pack up and go home, God tells them He has set aside one more day for His faithful people to spend alone with Him. Let the strangers and the uninterested return to their homes, [Think of the “Left Behind” series of books] but you, my children, come and spend some time alone with me. Shemini Atzeret could be considered a time to reminisce about what was lost by Adam’s sinful act – the loss of being in the garden with the Lord God, walking and living in peace and plenty. It would have been so lovely, so restful… in fact, for that very reason, God has declared this a Sabbath of rest. Leviticus 23:39 commands us: “On exactly the fifteenth day of the seventh month, when you have gathered in the crops of the land, you shall celebrate the feast of the Lord for seven days, with a rest on the first day and a rest on the eighth day.” That’s all there is. Shemini Atzeret (literally the ‘eighth day of assembly’) seems almost to be ‘glossed over’ and unimportant. In the book of Numbers we get a little more detail: “On the eighth day you shall have a solemn assembly; you shall do no laborious work. You shall present a burnt offering… one bull, one ram, seven male lambs one year old without defect; their grain… and drink offering[s].. according to the ordinance.”(29:35-38) Shemini Atzeret also marks the beginning of the rainy season, and prayers for rain and a healthy crop (presumably of Barley) would have been offered. (This prayer is still offered in observant synagogues today).
Prophetically, Shemini Atzeret teaches us about the promised Kingdom of God – what we in the faith community know as “Eternal Life”. Some might simply say “Heaven”. It is the ‘hereafter’, the fulfillment of God’s promise that we, as people of faith, will be in the nearer, and eternal, presence of God Almighty. We will enjoy all the blessings promised through the ancient ones, through the prophets of old, though the Messiah Himself, and through His Talmudim / Disciples. Blessings and promises first recorded in the Torah. This is the time to which we aspire, a time upon which we have embarked already (in that ‘knowing God, the only true God, and Y’shua h’Meshiach whom He sent IS Eternal Life’. See John 17:3) but which, at the same time, remains to be fulfilled in its entirety. Shemini Atzeret, the Last Festival, is firmly ensconced in the End Times. Numerically speaking, the number eight is the indication of New Beginnings. Shemini Atzeret then, prophetically, teaches us of the promise of a new beginning as we live our eternal life in the pure presence of God. Hallelujah!! Hallelujah!!!
In my opinion, we are all missing the boat if we do not hang on to, and study in-depth, the Torah. The Festivals which the church has imposed, either at the hand and will of Constantine or through subsequent actions by the church to simply crush and convert pagan teachings down through the centuries, hold none of this mystery and deep down meaning. What depth there is for us to fathom as we examine the Torah! And I have only touched on the Moedim? What other truths await our prayerful investigation? What else is God waiting to reveal to us in new understandings?
I am eternally grateful (no pun intended) for all that God has done through the church in the last two millennia. Please hear me when I say this. Elohim has allowed the proclamation of apostles like Sha'ul to endure, and He has mightily used the church to foster, broaden and give some meaning to our faith walk. About this there can be no doubt. Just as El Shaddai has granted that the Jewish people be the repository and protector of the written Word of God, so He has enabled the church to bring to light the Living Word of God, personified and revealed in Y’shua. In any and every synagogue around the world, before reading the Torah, the reader will recite a blessing. This blessing contains the words “Blessed are You, O Lord our God… who has chosen us from all peoples and given us His Torah.” Isaiah has written that Israel is called to “be a covenant to the people, to be a light unto the nations.. to open blind eyes, and bring out prisoners from the dungeon [of ignorance?] Meanwhile, we also know that Y’shua called the church to proclaim the truth unto all the world.(Mt 28:18-20) and Sha'ul has written that the role of the church is not simply to make disciples, but to “make the uninitiated jealous”, thus motivating both Jew and Gentile alike to seek the Lord and come to Him by faith. Both Israel and the church have worked diligently at their respective vocations, notwithstanding some errors along the way. You may not agree, and you are certainly free to do so, but today I am seeing a new path for the believing community. Is it time, as curiosity and spiritual awakening are being witnessed around the world, and here at home, that we look closely into what the WHOLE of Scriptures teaches us – to move away from the artificial Festivals, as nice and as helpful as they have been, and to embrace the teaching that “The Appointed Times of God” have for us in a new era of life and faith?
FROM THE “IN” BOX
Thanks to Diane for the feed back after she led a group through a Passover demonstration of her own. (I was able to loan some items to her to assist her and it sounds like she had a great time). Thanks also, Diane for the photographs.
PRAYER REQUESTS
Please:…
- Pray for the summer service coverings I will be doing. Join me in asking for wisdom in what to speak about, and how best to meet the needs of the people. Pray for safety in travel and for the delight of the Lord in anything we may be able to achieve for Him.
- Pray for the growth of the Chavarah under God’s direction and according to His will for us. Pray for the energy that will be needed and for compassion in pastoring to the needs of the new people without forgetting the former ‘members’.
- Continue to pray for our health and for our financial support. God continues to meet our needs day to day and we are thankful, but we have just learned that Joan has some dental needs to be dealt with. We also have had some increase in the cost of the chavarah and office expenses, and just like you, we are feeling the pinch of increased gas costs and vehicle maintenance costs.
- Pray for CCWM, the group which handles our support records and tax receipts. We are very grateful to Priscilla and everyone there for the on-going work they do on our behalf.
- Pray also for the new congregations I mentioned which have just started up in Scarboro and Barrie. Pray for the Anglican communion as a whole, that Truth will prevail and that God’s will may be known and done. Pray for peace within the community of faith.
- Pray for the Messianic community as well, that bridges may be built and a stronger sense of community will prevail amongst the various groups…. and
- Remember regularly Reuben, Joan (Felicity), Joanie, Mackenzie, Rowan, and Susanna, that our merciful Father will bring healing and meet the needs of all His servants, putting all things – Body mind and spirit in the right order, according to His will,…. and now….
May the Lord Bless you and Keep you."
[1] Although Moedim is usually simply interpreted as ‘Festivals’, it literally means “appointed times”. This proper understanding of the word is important for what will follow in the teaching segment.
[2] For new readers, Emmanuel Church, Richvale in Richmond Hill is the church where I serve as honourary associate.
[3] These three terms (Pesach, HaMatzot and Yom H’Nafat HaOmer) refer to the three Spring Moedim, known in English as Passover, Unleavened Bread and (commonly) First Fruits. These Festivals are generally linked - almost to the point of no distinction - in today’s rush to save time and simplify; however, they are separate Festivals and need to be considered independently. The confusion around First Fruits is that this term is used for at least three festivals in the year, referring to the offering of the First Fruits of Barley, (in the Spring); of Wheat (at Shavuot), both of which have the alternate name HaBikkurim; and finally, there is the First Fruits of Vegetables and Fruit and other Autumn-harvested produce in the fall. The term “Yom H’Nafat HaOmer” translates to “[the] Day of the Waving of the Sheaf” and is the best term to describe the actual Spring Festival - for it describes a particular action done on the day in question.
[4] This information is taken directly from a teaching on the Resurrection of Y’shua by Ya’acov Nathan Lawrence and cited back to Dan Gruber’s Book mentioned in the text, pgs 33-41
[5] An iota is the smallest letter in the Greek alphabet. A Yod, which looks like an apostrophe, is the smallest letter in the Hebrew alphabet. Jots and tittles refer to the small markings beneath Hebrew letters which indicate vowel pronunciations. This is obviously a later influence as Biblical Hebrew did not have these markings.
[6] The Parsha refers to one of many segments of the Torah, named for the first important word of the first line of the passage. The Torah is divided into 54 Parshiot which each contain several Chapters. The Parshiot works like a lectionary (reading list), assigning particular readings to each week of the year. “Emor” is the 31st parsha. The divisions of the Torah were established by Maimonides (1135-1204), a Spanish physician and (probably the most renowned) Torah Scholar (ever).
[7] Many will say that this refers only to the Hebrew People, or to the Jews, but I would refer the reader once again to Romans 11 in which Sha'ul / Paul describes the process of ‘grafting in’ to show that believing (former) Gentiles are also part of the ‘Children of Israel’ image – NOT replacing Israel herself, but coming alongside her in their and our faithwalk. Also in Ephesians, Sha'ul writes: “Blessed be the God and Father of our Lord Y’shua h’Meshiach, who has blessed us in Messiah with every spiritual blessing in the heavenly places, even as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. He destined us in love to be his sons [children] through Y’shua h’Meshiach, according to the purpose of His will, to the praise of His glorious grace which He freely bestowed on us in the Beloved.” (1:3-6)
[8] Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, 1964, Pg 405
[9] The term “afflict” which is also used in the Stone Edition Art Scroll Chumash becomes “deny” in the CJB and NIV; while the NASV uses the phrase “You shall humble your souls”. While the word ‘afflict’ may be an accurate translation, I suspect that the NASV has better gathered the sense of the commandment.
[10] See Leviticus 16:1-10 for more detail. The Chatat is a goat chosen by lot to be offered up to the Lord, while the Azazel is a ‘scapegoat’ on which the sins are transferred from the people by the laying on of hands by the Cohen Gadol and then released into the wilderness.
[11] I would draw the reader’s attention to passages such as: Isaiah 53:4-11; Romans 3:21-25; 1 John 2:2; Hebrews 5:1-10 & 10:10 and many others which illustrate and explain this process in some detail.
