The Feast of Yom Teruah (Feast of Trumpets)

September 24, 2016

Audio Teaching

Study Notes and Slides

The Feast of Yom Teruah (Feast of Trumpets)

Introduction:

Since we are about to come together in a little over a week & celebrate one of the Feasts of Yahweh (the Lord) it is appropriate to reconsider its significance in our lives. “Yom Teruah” marks the beginning of ten days of consecration and repentance before Elohim.

It is one of the “Seven Feasts” outlined in the Tanakh (Old Testament) by YHWH the Elohim of Yisrael as Moedim or Appointed times. It is not a tradition but is a Mitzvot or Commandment of YHWH that all Yisrael and those brought into Yisrael should honour and partake of. This feast begins on the First day at the New Moon of the Seventh Hebrew Month called Tishrei.

The importance of the Seventh Month cannot be underestimated! Shelomoh (Solomon) dedicated the First Beyth Ha Mikdash (the Temple) on the Seventh Month and this month is one of the few given a name being the Month of Eythanim- so named since the streams were enduring or still flowing.

We also read the following concerning the importance of the 1st of Tishrei revealed in the book of NechemYah (Nehemiah) upon the rebuilding of Yerushalayim and the Gathering of the whole Assembly of Yahudim (Jews) before the Beyth Ha Mikdash (The Temple):

NechemYah (Nehemiah) 8:2 And when the seventh month came, the children of Yisra’el were in their cities. And all the people gathered together as one man in the open space that was in front of the Water Gate. And they spoke to Ezra the scribe to bring the Book of the Torah of Mosheh, which YHWH had commanded Yisra’el. 2 And Ezra the priest brought the Torah before the assembly of both men and women and all who could hear with understanding, on the first day of the seventh month.

It is also known as the Anniversary of the Creation of Adam and Chavah (Eve). Another interesting connection is found in Bereshith (Genesis) when speaking about the Eretz (Earth) being dried up after the flood:

Bereshith (Genesis) 8:13 And it came to pass in the six hundred and first year, in the first month on the first of the month the waters had dried from upon the earth.

According to Rashi this is the month of Tishrei being the first month according to the former Calendar before Yahweh instructed Mosheh to make the change making the seventh month known as Aviv or now as Nissan the 1st Month.

Amazingly we discover that all the great events in Scripture are connected to the Moedim or appointed times of YHWH.

Names that “Yom Teruah” is known by:

Rosh Hashanah- The generally accepted & most recognized name that this time is known by is “Rosh Hashanah” which means “Head of the Year” and is observed for two days beginning on the 1st of Tishrei and is known as the Jewish New Year. It has been thought that the adaptation of calling it “Rosh Hashanah” was a result of the Babylonians referring to it as Akitu the New Year celebrated twice, once on 1st of Tishei & once on the 1st of Nissan. Torah however gives us another truth that may contradict this concept:

Shemoth (Exodus) 23:15b- 16 Appear not before me empty-handed and also the festival of the Harvest the 1st fruits of your labours which you have sown in the field and the Festival of ingathering at the outgoing of the year.

This seems to suggest that the Feast of Sukkot (Booths) is the time of the New Year and not “Yom Teruah.”

The Name “Rosh Hashanah” is not used anywhere in the Tanakh but is referred to as “Yom Ha-Zikkron” the day of Remembrance being a set-apart day commanded in:

Vayikra (Leviticus) 23:24- 25 “On the first day of the 7th Month-(Tishrei) you are to have a day of rest (shabbathon), a remembrance, a blowing of the Trumpets, a set-apart gathering. You do no regular work and present an offering made by fire to YHWH.

Also known as Zichron Teruah often translated as memorial or another rendering can be to a mentioning:

The day of Zichron Teruah, the “Mentioning Shout”, may refer to a day of gathering in humble public prayer in which the Assembly of the faithful shouts the name of “Yahweh” in unison.

Yom Teruah [The Day of the Trumpets]

Based on the Scriptures Yisrael is:

Commanded to rest & do no regular work.
Commanded to make it a day of Remembrance or Mentioning (a “Zik’ron”).
Commanded to blow the Shofarim (Trumpets).
Commanded to make this day a Miqra Kodesh or a Set-Apart gathering.
Commanded to present a “Isheh” fire offering to YHWH.

“Yom Teruah” however has no clear purpose other than that we are commanded to rest on this day. Nevertheless, the name of Yom Teruah provides a clue as to its purpose. “Teruah” literally means to make a loud noise. This word can describe the noise made by a trumpet but it also describes the noise made by a large gathering of people shouting in unison as in the fall of Yericho:

Yahushua (Joshua) 10:5-6 “And it shall come to pass when the ram’s horn makes a long blast, when you hear the sound of the shofar, the entire nation will shout (Teruah) a great shout, and the wall of the city shall fall in its place, and the people shall go up as one man against it.”

Traditionally on this day the Shofar was blown 100 times;

The various sounds made on the Shofar include:

Tekiah- A long straight blast.
Shevarim- Three short blasts.
Teruah- Nine quick blasts in succession.

They blow 3 times in that order so that is nine. That series they blow 11 times that day. The one hundredth blast is known as the “Last Trump.”

Yom HaDin- This name refers to the day of Judgement when the books are opened and is also known as the day the gates are opened:

Hitgalut (Revelations) 20:12 And I saw the dead, small and great, stand before the throne and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.

This concept of Judgement was well known amount the ancient Hebrews as we see in Daniel for example:

Daniel 12:2 And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt.

This event becomes a promised truth known to all Israelites, that on a future “Yom Teruah” the Heavenly court will sit & based on the accusations brought, the Books are opened and the case proceeds for ten Days. Each person’s life is placed on the scales.

2 Corinthians 5:10 For we must all appear before the judgment seat of Messiah that each one may receive according to what he has done in the body, whether good or bad.

We could say that the blowing of the Shofar is a yearly reminder of a soon to be event which should highlight its importance & establish this reality for our benefit.

Yom Ha Keseh- Meaning “the Hidden Day” since it is concealed as to when it begins. Every day during the month of Elul, a trumpet is blown to warn the people to turn back to Elohim, except for the last day of Elul, the day preceding Rosh HaShanah (Elul 29 is known as the “Day of Release” at the end of a Shemita year.) On that day, the trumpet is not blown, because it was hidden from Ha Satan, the adversary. It is taught that the Shofar does not blow on this day so that Ha Satan does not know the day judgment begins

The Time of Ya’acov’s (Jacob’s) Trouble:

There are many references of this day with the purpose of producing great Awe & fear in the hearts of all those who fear YHWH and to bring a call for them to do “T’shuvah” and repent:

ZephanYAH (Zephaniah) 1:14-16 The great day of YHWH (the LORD) is near; It is near and hastens quickly. The noise of the day of YHWH is bitter; there the mighty men shall cry out. 15 That day is a day of gloominess, a day of clouds and thick darkness, 16 A day of trumpets (Yom Teruah) and alarm against the fortified cities and against the high towers.

Yet many live as though they need nothing but this is for them:

Revelation 3:17 Because you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked— 18 I counsel you to buy from Me gold refined in the fire, that you may be rich; and have white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see.

In Judaism the High Priest was known as the thief in the Night and he would come to see if the Temple guards were asleep & if they were, the High Priest would get some coals from the altar & light their garments on fire. They would then run & scream & take off their garment so they were naked running through the temple courts.

Yahshua’s words are therefore an inspiration for all of us:

Luke 12:37 Blessed are those servants whom the master, when he comes, will find watching. Assuredly, I say to you that he will gird himself and have them sit down to eat, and will come and serve them. 38 And if he should come in the second watch, or come in the third watch, and find them so, blessed are those servants.

The truth is, that day will not come with warning but as we read:

1 Corinthians 15:51-52 Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed— 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed.

This truth should stir us up to watch and not slumber:

This image is none other than “Yom Teruah.”! Because Shavuot (Pentecost) is known as the “1st Trump.”

Yom Kippur or the Day of Atonement is known as the “Great Trump.”

The Day that No Man Knows-

It is called this because this is the only feast that is determined by the sighting of the “New Moon” and so “no man” could calculate the exact day or hour when this feast day would begin. In ancient Yerushalayim (Jerusalem), there would be “two witnesses” who would stand on the walls of Yerushalayim and “watch” for the first sliver (crescent) of the new moon. The two witnesses would sound the Shofar & all the people would drop what they were doing & run to the Beyth Ha Mikdash (The Temple) for the celebrating of “The Day of Blowing” (Yom Teruah).

The Temple doors were only left open for a short time & late comers were not permitted to enter ounce the doors were shut. Since the feast began at sundown the oil lamps needed to be filled in order for people to find their way to the Temple.

This is the heart of the story in MattithYahu (Matthew) 24 of the workers in the field where it says one is taken but the other is left. These would run to the Temple when they heard the sound of the Shofar since the doors to the Beyth Ha Mikdash (Temple) would only remain open for a limited time. Therefore Yahshua is speaking the language of “Yom Teruah.”

Yahshua also likens this day to the coming of the Bridegroom in the Parable of the 10 virgins and so this again is the language of “Yom Teruah” which basically means the day of shouting, fanfare or blasts of the trumpets.

Yom Ha Melech- (The Day of the King) This signifies the day of Moshiach (Messiah) or the Eternal King’s return:

Tesloniq’Yah Alef (1 Thessalonians) 4:16 For the Master Yahshua himself shall descend from the Shamayim (the Heavens) with a shout and with the voice of the chief Malak (Angel/ Messenger) and with his Shofar blowing the Tekiyah-ha-gadolah (the Long Blast) of YHWH and the dead in Moshiach (Messiah) shall rise first. (Hidden Truths N.T.)

Yom Ha Kidushin- The day of the expected Wedding of the Moshiach (Messiah):

Knowing that there is an expectation of the return of Moshiach (Messiah) & that he is coming to take his bride we need to arise and make ready. This is because his “Ketubah” the Betrothal Contract is in his hand:

The Bride Has Made Herself Ready

Hitgalut (the Unveiling) 19:7-9 Let us be glad and rejoice, and give glory to him; for the Marriage of the Lamb is come and his Bride has made herself ready. And it is granted to her that she should be arrayed in fine linen, pure and white. For the fine linen are the justifications of the Saints. And He said to me: Write: Blessed are they that are called to the Marriage supper of the Lamb. These are the true sayings of Elohim.

The Summary of the Great Truth of Yom Teruah:

To fully grasp the awesomeness of this Day we must remember & see it as a rehearsal of an Eschatological event that will one day occur. To this end we can summarize it under these points that should bless us as well as cause us some anxiety & awe:

As it is also known as “Yom HaDin” it reminds us of a time when all mankind will be called before the Heavenly Judgement seat where the books will be opened and the charges presented for what we have done in the flesh. We however have the hope that since our defence counsel is Yahshua who has redeemed us we shall not be condemned according to:

Romi’Yah (Romans) 8:1 There is therefore now no condemnation to them who are in Moshiach (Messiah) Yahshua.

This however does in no way negate our need for living our life in the flesh with a great fear and an awe of Yahweh because we will also be judged according to how we live & we will all be rewarded according to what is written in the books therefore Adonai (the Master) has a rewards program for the way we have lived apart from the concept of being written in the book of life:

Hitgalut (Revelations) 22:12 And behold, I come quickly and my reward is with me, to give to everyone according to his Work.

Rosh Ha shanah is a cyclical remembrance for those whom Moshiach calls his bride that she might;

Arise from slumber and renew her dedication to him.
Be purified and prepared for the Bridegroom as a Bride awaits the coming of her betrothed since she knows not, the day or hour of his coming.
Be prepared to go out into the field in search of her beloved.
Yahshua like a Hebrew Bridegroom has great expectations for his bride and it is out responsibility to know what is expected by us:

Ephsi’Yah (Ephesians) 5:27 that He might present her to Himself a glorious Assembly, not having spot or wrinkle or any such thing, but that she should be set-apart and without blemish.

We could easily replace the word Assembly with Bride to get the meaning of a pure set-apart bride prepared for her Bridegroom eagerly awaiting his wondrous coming with all the fanfare that he will muster being the true picture of Yom Teruah the Feast of Trumpets.

Like the traditional Hebrew Betrothal where the bridegroom would pay 30 pieces of Silver at the Betrothal as the ransom for any failure of his bride, those who are the bride have that promise as well that they can prepare themselves in expectation of being accepted when he comes knowing he has already redeemed them with his precious blood being the Bride’s price.

Conclusion:

It is within the brief summary of this Great day that it makes us consider our lives & calls us to a renewed emphasis on repenting from our past failure remembering that YHWH in his exceedingly great mercy gives us this day each year as another opportunity to renew our passion once again for him with renewed vigour remembering that one day we will finally stand before that awesome Heavenly Court with great trepidation.

With this thought we can however rejoice in Yahshua the Messiah who has done everything necessary that we can be accepted into the beloved through his precious atoning blood that we might be presented to him at his coming as his bride without spot or blemish. The art of repenting & doing T’shuvah in accordance to his Torah being his prescribed instruction for his bride should always remain the greatest joy that we can do for our beloved as it is the only human activity we can do for him with the hope of bringing joy to his heart. Though we may never be perfect the knowledge of knowing that he has made us acceptable should be all the prompting that we need to bring us back onto that path of “T’shuvah & Righteous living.

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Reclaiming the Original Faith - Part 4 - The Netzarim & Torah

September 23, 2016

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Audio Teaching

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Reclaiming the Original Faith

Part 4- The Netzarim & Torah

Introduction: The entire journey that we have undertaken in this series is to establish the truth of our faith that has always revealed the importance of Torah observance to the faith that was passed down from the Fathers. Rather than time diminishing its importance it was in fact the subtle and frontal attacks upon everything that the Covenants and the Torah suffered that made us observe how vital it was to the lifeblood of Yisrael. It was through this conflict that Yisrael discovered their true purpose of preserving everything that YHWH had imparted through Mosheh to them.

In our last encounter we looked carefully at the approach that Yahshua had towards Torah and noted how his only opposition was to the added “Takanot” or the rules and regulations that the “Perushim” the Pharisees made which placed great burdens on the people making a life of Torah observance extremely burdensome. Therefore we see Yahshua opposing the Pharisees about healing on the Shabbat, about their regulations concerning washing hands, & plucking grain on the Shabbat remembering they had imposed over 500 commands related to Shabbat let alone any other aspects of the Torah. In this vein we discovered that rather than Yahshua coming to put aside Torah he came to give it its real application or to reveal the spirit of the Torah which was a blessing for any who desired to live by it.

It is also appropriate to consider that “Halakah” is somewhat like an extension of the “Takanot” or the regulations of the Pharisees and that we can easily become like the Pharisees in applying the complexity of them but when these smother the joy of Torah then they fail to achieve what they were meant for which was to enhance our Torah observance and not hinder it or cause it to become burdensome.

Notwithstanding it is our desire to simply conclude from our previous teaching that Yahshua clearly demonstrated his love for all the Mitzvot (Commandments) of YHWH always referring to the Torah in his defence or in answering questions so as to affirm for us that in no way has he come to destroy the Torah. We know that due to the failure of many to understand Rabbinic terminology his true teaching, has for too long been hidden under the many misunderstood verses resulting in doctrines contrary to what Yahshua and his Talmidim apparently taught as we saw from our last encounter.

In the Aftermath of Persecution:

To fully appreciate the understanding of the first Century Kehilot or Assemblies we need to take our journey through the writings of the earliest written texts and that of the “Ma’asehSh’liychiym” or the Acts of the Apostles and we will begin with an introduction to establish some vital information that will help to confirm the teachings that were prevalent with the Netzarim as they were called or what was known as “The Way”. For this to happen we will endeavour today to observe the early Kehilot or the Assemblies and refer to verses and proofs of whether anything in their observance changed, followed by an introduction into the Sepher of Ya’acov or what is better known today as the Book of James.

The years Following Yahshua

What is noticeable as we read through the book of Acts is how the believers responded to the message and how they lived. Firstly we find something quite interesting with regards those who came to the faith who were not just the common people:

Ma’aseh Ha Sh’liychiym (Acts) 21:20 And they said to Sha’ul (Paul), “you see, brother, how many thousands of Yahudim there are who have believed and all are Zealous for the Torah (Law).

Why this incident is so relevant is that it is quite late in the book of Acts and we find Sha’ul (Paul) coming up to Yerushalayim to meet Ya’acov (James) and the Elders of the “Kehilah” (Assembly). Like many today who think Sha’ul was teaching against Torah these believers had heard stories that he taught against Torah but we now see, that is not the case because he follows the instructions of the Elders according to:

Ma’aseh Ha Sh’liychiym (Acts) 21:23-24 “So do what we say to you: We have four men who have taken a Nazarite vow. 24“Take them and purify yourself with them and pay their expenses so that they shave their heads. And all shall know that what they have been informed about you is not so, but that you yourself also walk orderly, keeping the Torah.

It is extremely clear that by these verses that Shaul (Paul) was totally Torah observant lest he be a deceiver putting on a show for the new believers which we do not ascribe to. Therefore we can rest assured that he was obedient to all as written in the Torah whether regards Shabbat observation which he kept throughout the Brit Chadashah (New Testament) as many as 86 times plus the feasts and all what was required for the Yahudim (Jews). Sha’ul’s entire defence before King Agrippa is based on his faith in Yahshua as he states, and his absolute Torah obedience cannot be denied:

Ma’aseh Ha Sh’liychiym (Acts) 26:4-5 Truly, then, all the Yahudim (Jews) know my way of life from my youth, which I led from the beginning among my own nation at Yerushalayim,

5 since they have known me from the first, if they wish to witness, that I lived as a Pharisee according to the strictest sect of our observance.

We also receive a clear message from Kepha (Peter) in Acts that the believers continued to keep Kosher & not eat unclean animals at a time that would have been at least 7 years after the resurrection of Yahshua. In this story he received a rather strange vision which he ponded over and which subsequently has been greatly misunderstood but what is important is what we read about his continuing in Torah observance:

Ma’aseh Ha Sh’liychiym (Acts) 10:14 But Kepha (Peter) said, “Not at all, Master! Because I have never eaten whatever is common or unclean.

This verse confirms that even 7 years after the Resurrection nothing had changed with the Talmidim (Disciples) concerning their observance of Torah with regards foods.

We therefore are now living in a unique time in History since YHWH by the power of his RUACH (Spirit) is awakening many of us to the truth of his word and causing us to question many of the preconceived views on Scripture and challenging Doctrines that have been rendered immoveable until now since they have been central to Christianity for 2,000 years but are now beginning to reveal cracks.

Why is it that we should now turn to the Book of Ya’acov (James) for our study on the early Netzarim movement? He was the half-brother of Yahshua but he also had no belief in Yahshua as the Moshiach (Messiah) during Yahshua’s life. These are the challenges we will face and try to answer.

The Person of Ya’acov Ha Tzadik (James the Just)

If we know our Greek we find there is no “Y” therefore his name became Iakōbos’ –but then from the Latin it became‘Jacobus’- but over time it became ‘Jacomus’ then finally it became ‘James’ though King Jimmy(James) may have had a great influence on that as well.

We now know that there was not any James in the Scriptures so his true name was Ya’acov (Jacob) known as the Tzadik. Ya’acov was called the Tzadik (the Righteous) because of his ascetic practices which involved taking Nazarite vows.

A quote from “Hegesippus” by Jerome gives us some insight into the person of Ya’acov Ha Tzadik:

This one was Holy from his Mother’s womb. He drank neither wine nor strong drink, ate no flesh, never shaved nor anointed himself with ointment or bathed. He alone had the privilege of entering the Holy of Holies since he did not use woollen vestments but linen and went alone into the Temple and prayed on behalf of the people in so much that his knees were reputed to have acquired the hardness of camels’ knees.

“Heggesippus” portrays Ya’acov as somewhat of a zealot associated with the Ebionites, who regarded Shaul (Paul) with disfavour and praised Yaakov as the true heir to Yahshua’s teaching.

It is most likely that Ya’acov had students of his own but there is no mention of him during Yahshua’s ministry until the book of Acts. Shaul (Paul) records an event that likely had a profound effect on Ya’acov (James) in:

1 Corinthians 15:5-7 And that Yahshua was seen by Kepha (Peter), then by the twelve. 6 After that He was seen by over five hundred brothers at one time, of whom the greater part remain til now, but some have fallen asleep. 7 After that He was seen by Ya’acov (James), then by all the emissaries.

Ya’acov’s position as successor to Yahshua appears in numerous accounts of the early Assembly literature before the Council of Nicaea.

Eusebius, Ecclesiastical History: ‘Ya’acov (James), who was surnamed the Just by the Forefathers on account of his superlative virtue, was the first to have been elected to the Office of Bishop of the Jerusalem Congregation.’

‘Kepha (Peter) Ya’acov (James) and Yochanan (John) after the Ascension of the Saviour, did not contend for the Glory, even though they had previously been honoured by the Saviour, but elected “James the Just” as Bishop of Jerusalem.’ (Hypo-typo-ses)

Clement then adds that the election was by the Principal Three.

In fact the Nazarenes recognized Ya’acov as the “Nasi” the Pillar or Bishop of their Nazarene Sanhedrin.

The Downplaying of Ya’acov:

Often in many circles we find that Ya’acov is downplayed while Shaul (Paul) is raised up because Ya’acov was a Zealot. However we now come to understand that Ya’acov (James) is actually the head of the Yerushalayim Assembly. Therefore according to the 1st Century Saints Ya’acov was superior to both Kepha (Peter) & Shaul (Paul). This is so important because the Catholics have elevated Peter.

Why then was Ya’acov put down and Peter & Paul elevated?

This was because Ya’acov was Zealous for the Torah!

We see both Kepha (Peter) & Yochanan (John) defer to Ya’acov’s authority & headship in:

Acts 15:1-2 And certain men came down from Yahuḏah (Judea) and were teaching the brothers, “Unless you are circumcised, according to the practice of Mosheh, you are unable to be saved.” 2 So when Sha’ul and Barnaḇah had no small dissension and dispute with them, they arranged for Sha’ul and Barnaḇah and certain others of them to go up to Yerushalayim, to the emissaries and elders, about this question.

The Favouring of Paul or Shaul has been huge for 2 Millennium with his heavy theology rather than Ya’acov who is extremely primitive. Martin Luther came along and fanned the flames of the Reformation by assigning Ya’acov (James) to an Appendix in his German translation naming it “A Right Story Epistle” since he did not know what to do with the book of Ya’acov as it did not match his theology.

John Elliot in his commentary says this: The Book of Ya’acov is ranked among the Junk Mail of the New Testament.

The book was very popular, however with the Eastern Fathers, particularly in Alexandria with the first commentary being written by Didymus the Blind (313-398) in Alexandria.

The Significance of the Sepher of Ya’acov (Letter of James)

It is now important for us to realize why this letter was written, to whom it was written and when it was written:

Why it was Written:

We know that Ya’acov was in Yerushalayim and in fact this Sepher (letter) was more likely a sermon or “Homily” in Greek” or in Hebrew “D’rashah or Midrash”. It is like an Oration because there is rhyme in the text itself.

Ya’acov was communicating to Yahudim believers who had scattered and were facing persecution not only from Rome but from their own Brethren the Yahudim as well. The emphasis of the Letter was not on creed but conduct, not on belief but behaviour, not on doctrine but deeds! Ya’acov was encouraging the faithful to endure persecution without denying Yahshua or turning from Torah obedience by demonstrating true Character under persecution.

To Whom was it Written:

It was written to an audience who lived outside of Yerushalayim in the Diaspora or the dispersion after the Martyrdom of TsephanYah (Stephen) who himself was a Hellenistic Yahudim (Jew):

Ma’aseh Ha Sh’liychiym (Acts) 11:19 Then, indeed, they who were scattered because of the persecution that arose over TsephanYah (Stephen) passed through to Phoenicia and Cyprus and Antioch, speaking the word to no one except the Yahudim (Jews) only.

From this we see that the message was only delivered to the Yahudim though surely believers from the other tribes of Yisrael are also included who were also coming to the faith in Yahshua. The significance of this letter is that it has no additional Christian theology and that is why Martin Luther added it as an appendix to his German Bible. Also the use of the Torah (Law) shows the familiarity the audience had with the Torah. This book has 40 allusions from the Tanakh & 4 direct quotes.

Many in the Messianic movement will push for a Hebraic or Aramaic dominance but if Ya’acov’s (James) audience is in the Diaspora following the death of TsephanYah (Stephen) and since the language of the international community was Greek and we read in Acts about Stephen and Philip among others ministering to the Hellenistic Widows it could easily be concluded that it was of Greek origin. It does however have a very Semitic feel to it.

The Messianic teacher Matthew Nolan says that we can tell its Greek origin by its structural rhythm and rhyme and Ya’acov’s (James’s) fondness for alliteration and wordplay. When we become aware of these stylistic devices in the Greek it becomes nearly impossible to imagine this homily or sermon as a translation from Aramaic or Hebrew.

When was it written?

It appears that 1st Yochanan (John) & 1st Kepha (Peter) draws off the information in this Sermon so it must date mid-1st century but we can dig deeper since we know that Ya’acov was Martyred in 62CE but we can even go earlier because it does not include any of the 1st Century developed Doctrines of the Brit Chadashah (the New Testament) like that which developed with Shaul (Paul) found in Christianity so it reveals a totally Raw texture. This is why it focusses on impacting & changing lives which is surely what we all need today and in all other times as well. It is about the heart, stirring up faithfulness to YHWH, love for the fellowship through behaviour & deeds in order to strengthen the faith and hold firm to Torah.

Therefore this most probably could bring us to a date about 40-50 CE making Ya’acov (James) the oldest book of the Brit Chadashah (New Testament). Matthew Nolan even suggests it could have been written sometime after 34CE leaving one year or so for the events from Acts 1 to Acts 9 since nothing in this sermon goes beyond Acts 9.

The Death of Ya’acov Ha Tzadik (James the Just)

The death of Ya’acov (James) becomes extremely significant since we discover that he had a great reputation even among the Sanhedrin suggesting that he was seen as fully Torah observant and considered righteous and influential among the Yahudim. After his arrest he is presented with an ultimatum. He was to address the 100,000 people in Yerushalayim at the Passover and renounce his faith in Yahshua or he would be killed. Ya’acov (James) agrees to speak to the great gathering and is brought to the Temple Pinnacle only to preach his faith in Yahshua and is then pushed off the Temple and lands on the Temple steps and is then stoned to death.

The Jewish Historian Josephus attributes the Destruction of the Temple and Yerushalayim to this Historic day being the Martyrdom of Ya’acov.

What is even more significant and often goes against most history is that Titus laboured earnestly to save the Sanctuary and the city.

Quote from Josephus:

Josephus & the Destruction of the Temple

Book VI, Chapter II, Section 4 (Entire)

4. Now Titus was deeply affected with this state of things, and reproached John and his party, and said to them, "Have not you, vile wretches that you are, by our permission, put up this partition wall* before your sanctuary? Have not you been allowed to put up the pillars thereto belonging, at due distances, and on it to engrave the Greek, and in your own letters, this prohibition, that no foreigner should go beyond that wall? Have we not given you leave to kill such as go beyond it, though he were a Roman? And what do you do now, you pernicious villains? Why do you trample upon dead bodies in this temple? and why do you pollute this holy house with the blood both of foreigners and Jews themselves? I appeal to the gods of my own country, and to every god that ever had any regard to this place, (for I do not suppose it to be now regarded by any of them ;) I also appeal to my own army, and to those Jews that are now with me, and even to you yourselves, that I do not force you to defile this your sanctuary; and if you will but change the place whereon you will fight, no Roman shall either come near your sanctuary, or offer any affront to it; nay, I will endeavour to preserve you your holy house, whether you will or not." *

We will often read that the Romans burnt and destroyed the Temple but through the words of Josephus we gain more historic truth;

…. it was the corrupt Levitical priesthood under Ananus the Cohen Ha Gadol (High Priest) that set fire to the Temple- an inside job rather than let it fall into the hands of followers of the recently martyred Yaakov which were thought to be numbering about 20,000.

The fall of the temple was directly connected to the killing of Yaakov the Tzadik!

Josephus writes, ‘the Jews were even burning down their own Temple and then jumping

into the flames.’ (War 2.425-9)

Some have disputed the words of Josephus as simply pandering to the Romans but regardless the result of the action at the Beyth Ha Mikdash (the Temple) was its destruction and the complete ransacking of Yerushalayim with according to Josephus 1.1 Million Yahudim dead though this is disputed but this figure has some credibility since it was according to Historians just before Pesach (Passover) which would swell the City with people.

The Knowledge Gained from this Introduction:

From this brief introduction into the person of Ya’acov Ha Tzadik (James the Just) we can surmise the tremendous effect that the Message of Yahshua was having in Yerushalayim and from this we can list some often lost truths:

Among the Believers Torah observance did not vary at all from what was observed by all the Yahudim as noted by Shaul (Paul) & Kepha (Peter) and the respect awarded Ya’acov (James) by all the Yahudim (Jews).
It was Ya’acov (James) who was elected by the top three leaders as the “Nasi” or head of the Netzarim movement and not Kepha (Peter).
Ya’acov was zealous for the Torah and so the book of James was not given its correct importance by the Catholic Church or by Martin Luther.
It can be concluded that the Sepher of Ya’acov (The Book of James) was the first to be written among the Brit Chadashah (New Testament) since it is “Raw” text without the later heavy Doctrines.
This letter has the purpose of strengthening believers among the dispersion of the tribes of Yisrael who were turning to faith in Yahshua. It was in fact meant to develop inner Character reflected in conduct, behaviour and deeds so it is a very a practical work for the believer to enhance Righteous living and Covenant relationship with the Elohim of Yisrael.

Conclusion

In our journey of the faith it has been my desire to establish the permanency of Torah and the establishment of evidence to help us give conclusive proof that Yahshua appearance was in accordance with Torah. It was by his sacrifice to bring Salvation to Yisrael & all who would be grafted into the Covenant and the evidence of scripture is that faithfulness to YHWH is revealed by faith in Yahshua as well as obedience to his Mitzvot (Commands) as confirmed by the Book Hitgalut (Revelations):

Hitgalut (Revelations) 14:12 Here is the steadfast endurance of the set-apart saints; here are they that guard and keep the commandments of Elohim and the faith of Yahshua.

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The Obligations of the Student - Part 10 - That Tefillin Feeling

September 11, 2016

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That Tefillin Feeling

The Obligations of the Student Part 10

(Slide) Tefillin are cube-shaped black leather boxes, containing four scriptural passages, attached to the head and arm and worn during the morning prayers… although eventually the tefillin were only worn for the Morning Prayer, in Talmudic times they were worn all day and had no special association with prayer. – My Jewish Learning

(Slide) Everyday when one recites the Shema, the centrepiece of morning and evening fixed prayer, one reads the following passages, “And you shall bind them for a sign on your hand, and they shall be as frontlets between your eyes.” (Deuteronomy 6:8)

Qashar owth yad towphaphah (to fa fa) ayin

This is again reiterated in Deuteronomy 11:18, “(You shall) tie them as symbols on your hands and bind them on your foreheads.” (Deuteronomy 11:18)

We as Netzarim, alongside Orthodox Jews, are to be a distinguished people. That is to say that our prayer is to be different to the prayer of all the other nations.

(Slide) The Hebrew word for prayer is tefillah, which is similar to the word Tefillin. Most people translate this into the English word prayer. However, tefillah is derived from two roots Pey-Lamed-Hey, which is pelah and means “wonder” or “awe,” and Pey-Lamed Lamed and the word l'hitpalel, meaning to judge oneself.

The modern Hebrew is palal, means “criminal.” This is interesting, because all of us in some sense are criminals. So we stand before the almighty judging or weighing ourselves.

(Slide) The Greek word for Tefillin is Phylactery. This is where we get the word prophylactic, otherwise known as a condom and means to “shield” or “protect.” It comes from Philistine, which means “to defend” or “to guard.”

This name came about from the Gentile nations who say the wearing of Tefillin as the wearing of a protective amulet. Yet Tefillin may not be considered such. Why?

Because, the most vulnerable people are exempt from wearing them, that is slaves, women and children and they are forbidden to be worn in the bathroom or in cemeteries.

However, early Sages did believe them to play a role in protection from evil. This is mainly because the demographic instituted to wear them, adult males are the most prone to evil thoughts, and the donning of tefillin counters this act.

But the Scriptural term used for this item is not Tefillin, but an Aramaic word, to-fa-fa or totafot, from the root word to “encircle,” which is translated “frontlets bound with knots.” The term to also means “two and two” denoting the four compartments that make up the Shel Rosh (head) Tefillin.

The word Tefillin is not found in Scripture. It’s believed that the word came about as name that means “prayer device.”

The Function of Tefillin

What function do Tefillin perform. Sure, we are told to wear them, and we’ve alluded to them having protective qualities, but what do they do for us?

(Slide) The Bible states that Tefillin are to serve as a reminder of Yahweh’s intervention at the time of the Exodus from Egypt. “And it shall be for a sign for you upon your hand, and for a memorial between your eyes, that the law of Yahweh may be in your mouth; for with a strong hand did Yahweh bring you out of Egypt.” (Exodus 13:9)

“And it shall be for a sign upon your hand, and as totafot between your eyes; for with a mighty hand did Yahweh bring us forth out of Egypt.” (Exodus 13:16)

So unlike a magic amulet, that when donned does all the work, the Tefillin are worn as a reminder, the strapping and cases pressing into our flesh, causing us to be reminded not think evil thoughts. In Judaism and our faith, sanctity in sacred objects comes from our own action in both the fashioning and handling of the item. In turn the items become imbued with holiness and further sanctify us.

In many ways, the making and wearing of these items enables us to make a connection with the Divine, not unlike a prayer antenna, a mechanical device used to tune into a specific frequency.

(Slide) As Maimonides (Mishneh Torah, Laws of Tefillin, 4.25-6) puts it: "Great is the sanctity of tefillin, for as long as the tefillin are upon man's head and arm, he is humble and Elohim-fearing and is not drawn after frivolity and idle talk, and does not have evil thoughts, but directs his heart to words of truth and righteousness. Therefore a man should try to have them on him all day ... Even though they should be worn all day it is the greater obligation to wear them during prayer." In point of fact, some few extremely pious individuals, even in post-Talmudic times, did wear tefillin all day and this seems to have been Maimonides' own practice. But the vast majority of Jews only wear tefillin during the morning prayer.

(Slide) The earliest known use of tefillin was when Ya’akov tended Lavan’s sheep in Genesis 30. Ya’akov devised an ingenious way of maintain a strong and plentiful portion of sheep despite Lavan’s efforts to rob him of them. While he did not wrap tefillin himself, the Sages derive that his action of affecting the flock of sheep by carving streaks in rods of wood is the same premise in that he brought about a spiritual effect in a physical object.

His actions evoked the same spiritual energies as are drawn down into the world through our performance of the mitzvah of tefillin. After this spiritual service was completed, however, the staves remained ordinary pieces of wood; Yaakov’s service left no lasting effect. In contrast, when a Jew puts on tefillin, the tefillin become sacred; the mitzvah imparts spirituality into their physical substance, and elevates them above the worldly plane.

(Slide) Invariably, this topic engenders the question, ‘Did Yahshua wear tefillin?”

King Messiah Yahshua is silent on any direct endorsement or rebuke of wearing tefillin. He does however rebuke overly large tefillin as he does excessive length of tzitzit (tassels).

”They (the scribes and the Pharisees) tie up heavy loads and put them on men's shoulders, but they themselves are not willing to lift a finger to move them. Everything they do is done for men to see: They make their tefillin wide and the tzitzit on their garments long; they love the place of honor at banquets and the most important seats in the synagogues; (Matthew 23:4-6)”

(Slide) The problem with the scribes and the Pharisees was not their authority but their hypocrisy. “Upon the seat of Moshe the Parushim and the Rabbis of the Torah sit, and now, all which they will say unto you-keep and do; but THEIR deeds do not do, because THEY say and do not.” (Matthew 23:3)

The Seat of Moshe was the authority given to the Rabbis of the Torah and Pharisees by Abba Yahweh, and endorsed through His Son YahShua, to judge “the difficult cases (Exodus 18:22)” and give understanding to the people of the laws and statutes of Yahweh as Moshe did:- “Exodus 18:16…and…do make them know the statutes of Yahweh, and his Torah” without exaggeration or hypocrisy.

Can Women Wear Tefillin?

(Slide) The duty of laying tefillin rests upon males after the age of thirteen years. Although women are exempt from the obligation, some early codifiers allowed them to do so. Historically, the mitzvahof tefillin was not performed by women, but the ritual was apparently kept by some women in medieval France and Germany. Traditions exist of some prominent women laying tefillin.

Others who are not obliged to lay tefillin include a mourner during the first day of his mourning period, a bridegroom on his wedding-day. Sufferers of stomach pain or one who is otherwise in pain and cannot concentrate his mind are also exempt. One who is engaged in the study of the Law and scribes of and dealers in tefillin and mezuzot while engaged in their work if it cannot be postponed, are also free from this obligation.

(Slide) There are plenty of resources available that will enable the student to learn much about Tefillin. I recommend buying a book or two on the subject before or with your purchase of tefillin.

Tefillin: Making the Connection by Yisroel Ehrman is a book outlining the laws and significance of tefillin and is a good entry level work introducing the novice student to this Biblical command. It contains two vivid stories of Jews devotion to the act of binding tefillin that take place during WWII and shows how to put them on and contains a question and answers section. It has full colour photos and is very easy to read. With less the 80 pages and bound in a durable hardback format, this book can be taken anywhere.

(Slide) There are literally hundreds of places one can buy Tefillin. Do your own research and ask questions when needed.

(Slide) In considering to buy teffilin bear in mind that it is woven into the daily Shema and is not only a verbal proclamation that is a sign, but the actual physical application of the vow. Also, it is well worth considering the alternative. You can go with Yahweh. Deuteronomy 6:8: "You shall bind them (commandments) as a sign on your hand and they shall be as frontals on your forehead." Or you can go with the Beast. Revelations 13:16: "He will cause all, small and great, rich and poor, free and slave, to receive a mark on his right hand or on his forehead, so that no one could buy or sell unless he had the mark..."

(Slide) Furthermore, there are a few startling similarities between a heroin addict’s ritual of shooting up and an Israelite ritual of binding tefillin. One is an artificial counterfeit spiritual high that gradually eats away the body and soul, whilst the other is a biblical command that heightens one’s spiritual state and increase the length and quality of one’s days.

“May some of the spiritual influence of the commandment of tefillin be extended upon me so that I have a long life, a flow of holiness, and holy thoughts, without even an inkling of sin or iniquity; and that the Evil Inclination will not seduce us nor incite against us, and that it permit us to serve Hashem as is our hearts' desire. “ – Tefillin Prayer