The Beauty of Sacrifice: Torah, Messiah, and the Coming Kingdom

 

For much of the modern world, the sacrificial system described in the Torah is neither fully understood nor rightly appreciated. Growing up, I was often taught that sacrifices were nothing more than an archaic, even barbaric, practice that ended with the death of the Messiah. Yet, as my understanding of the Scriptures has deepened, I have come to see the sacrificial system in a very different light. Rather than something to be tarnished or discarded, I now see it as a beautiful means of reconciliation with Yah—a sacred meal shared in His presence.

I have also come to realize that the idea of the sacrificial system being “done away with” is not scriptural, but rather a tendril of Christian theology that lingered in my thinking for far too long. While there is still much to learn and unlearn, I believe it is prudent to begin by biblically defining what the sacrifices truly meant. From there, we will examine evidence that the disciples themselves continued to make sacrifices after the ascension of Yeshua, and finally, we will consider the prophecies that point to the continuation of sacrifices in the millennial reign of Messiah.

Defining the Sacrifices (Torah foundation)

When we first read about the sacrificial system in the Torah, it can feel foreign to our modern minds. Yet, when we look closely, we see that sacrifices were never meant to be taken as primitive or barbaric rituals; they were acts of worship, thanksgiving, and covenant fellowship with Yah.

Detailed in Leviticus 1-7, Yah describes the various types of offerings:

•  The burnt offering (the olah, Leviticus 1) represented complete devotion as the whole animal (after it was slaughtered) ascended in smoke to the creator. 
• The grain offering (the minhah, Leviticus 2) was from the works of the hand, symbolizing gratitude and dedication. 
• The peace offering (the shelamim, Leviticus 7:11-33) centered around fellowship, as it involved sharing a meal with Yah, the priest, and the family that brought the offering. Creating a picture of communion with Elohim Himself. 
• The sin offering (the hattat, Leviticus 6:25-30) and the guilt offering (the asham, Leviticus Leviticus 7:1-7) provided cleansing for sin and restitution when wrong had been done. 

Together, these offerings deliver a complete depiction of reconciliation and relationship.

The sacrificial system was not only about atonement but about sharing life with Yah. We see this powerfully in Exodus 24:4–11, when Israel confirmed the covenant with blood and then ascended the mountain to eat and drink in Yah’s presence.

“And Mosheh wrote down all the Words of יהוה, and rose up early in the morning, and built a slaughter-place at the foot of the mountain, and twelve standing columns for the twelve tribes of Yisra’ĕl. And he sent young men of the children of Yisra’ĕl, and they offered ascending offerings and slaughtered slaughterings of peace offerings to יהוה of bulls. And Mosheh took half the blood and put it in basins, and half the blood he sprinkled on the slaughter-place. And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that יהוה has spoken we shall do, and obey.” And Mosheh took the blood and sprinkled it on the people, and said, “See, the blood of the covenant which יהוה has made with you concerning all these Words.” And Mosheh went up, also Aharon, Naḏaḇ, and Aḇihu, and seventy of the elders of Yisra’ĕl, and they saw the Elohim of Yisra’ĕl, and under His feet like a paved work of sapphire stone, and like the heavens for brightness. Yet He did not stretch out His hand against the chiefs of the children of Yisra’ĕl! And they saw Elohim, and they ate and drank.” (Exodus 24:4–11)

Sacrifice was the doorway to fellowship. Likewise, Deuteronomy 12:5–7, 17–18 emphasizes that offerings were to be brought to “the place Yah chooses,” where His Name dwells, and that Israel was to rejoice as they ate before Him. This reveals that sacrifices were not grim duties but joyful covenant meals.

“but seek the place which יהוה your Elohim chooses, out of all your tribes, to put His Name there, for His Dwelling Place, and there you shall enter. “And there you shall take your ascending offerings, and your slaughters, and your tithes, and the contributions of your hand, and your vowed offerings, and your voluntary offerings, and the firstlings of your herd and of your flock. “And there you shall eat before יהוה your Elohim, and shall rejoice in all that you put your hand to, you and your households, in which יהוה your Elohim has blessed you.” (Deuteronomy 12:5–7)

“You are not allowed to eat within your gates the tithe of your grain, or of your new wine, or of your oil, or of the firstlings of your herd or your flock, or of any of your offerings which you vow, or of your voluntary offerings, or of the contribution of your hand. “But eat them before יהוה your Elohim, in the place which יהוה your Elohim chooses, you and your son and your daughter, and your male servant and your female servant, and the Lĕwite who is within your gates. And you shall rejoice before יהוה your Elohim in all that you put your hands to.” (Deuteronomy 12:17-18)

The rhythm of life was also tied to offerings. In Numbers 28–29, Yah commanded daily sacrifices, Sabbath offerings, and festival offerings. This created a sacred calendar where all of life—days, weeks, months, and years—were marked by communion with Him. And yet, Yah always emphasized the heart behind the sacrifices. Psalm 51:15–19 reminds us that He desires a broken and contrite spirit above ritual. Sacrifices were never meant to be empty motions but outward signs of inward devotion.

“O יהוה, open my lips, And that my mouth declare Your praise. For You do not desire slaughtering, or I would give it; You do not delight in ascending offering. The slaughterings of Elohim are a broken spirit, A heart broken and crushed, O Elohim, These You do not despise. Do good in Your good pleasure to Tsiyon (Zion); Build the walls of Yerushalayim (Jerusalem). Then You would delight in slaughterings of righteousness, In ascending offering and complete ascending offering; Then young bulls would be offered on Your slaughter-place.” (Psalms 51:15-19)

Sacrifices after Yeshua’s Ascension (disciples’ practice)

Many today assume that sacrifices ended with the resurrection of Yeshua, yet the Scriptures show otherwise. The disciples continued to participate in the Temple services, which included the sacrificial system, seeing no contradiction between Yeshua’s atonement and the ongoing worship commanded in the Torah.

In Acts 2:46, we read that the followers of the Messiah were at the Temple daily, showing that the Temple was not merely a backdrop; it was the center of Israel’s worship, and sacrifices were part of that daily rhythm.

“And day by day, continuing with one mind in the Set-apart Place, and breaking bread from house to house, they ate their food with gladness and simplicity of heart…” (Acts 2:46)

Similarly, Acts 3:1 records Peter and John going to the Temple “at the hour of prayer,” which was tied directly to the daily Tamid offering, Exodus 29:38-42 and Numbers 28:3-8. Their worship life remained intertwined with the sacrificial system.

“And Kĕpha (Peter) and Yoḥanan (John) were going up to the Set-apart Place at the hour of prayer, the ninth hour.” (Acts 3:1)

“And you shall say to them, ‘This is the offering made by fire which you bring to יהוה: two male lambs a year old, perfect ones, daily, a continual ascending offering. The one lamb you prepare in the morning, and the other lamb you prepare between the evenings, with one-tenth of an ĕphah of fine flour as a grain offering mixed with one-fourth of a hin of pressed oil, a continual ascending offering which was offered at Mount Sinai for a sweet fragrance, an offering made by fire to יהוה, and its drink offering, one-fourth of a hin for each lamb. Pour out the drink to יהוה as an offering in the set-apart place. And the other lamb you prepare between the evenings. As the morning grain offering and its drink offering, you prepare it as an offering made by fire, a sweet fragrance to יהוה.” (Numbers 28:3-8)

Perhaps the most striking example comes in Acts 21:20–26. When Paul returned to Jerusalem, James encouraged him to prove that he was Torah-observant by participating in a Nazirite vow, which required sacrifices (Numbers 6). Paul not only agreed but paid the expenses for others to do so as well. This was after Yeshua’s ascension, clear proof that the apostles did not view sacrifices as abolished.

Paul himself testifies in Acts 24:17–18 that he came to Jerusalem “to bring kind deeds and offerings.” The Greek word here (prosphora) is the same used elsewhere for sacrificial gifts. Even decades after Messiah’s resurrection, Paul was still participating in the sacrificial life of Israel.

“And after many years I came to bring kind deeds to my nation and offerings…” (Acts 24:17-18)

This practice was not isolated. Luke 24:53, Acts 5:42, and other passages show the disciples continually in the Temple, teaching and worshiping. The Jewish historian Josephus records that sacrifices continued in Jerusalem until 70 CE, and there is no evidence that the early Messianic believers separated themselves from this system. Instead, they saw Messiah’s atonement in heaven and the Temple sacrifices on earth as distinct but complementary realities.

“And they, having bowed down to Him, returned to Yerushalayim (Jersualem) with great joy, and were continually in the Set-apart Place praising and blessing Elohim. Amĕn.” (Luke 24:52-53)

“And daily in the Set-apart Place, and in every house, they did not cease teaching and bringing the Good News: יהושע the Messiah!” (Acts 5:42)

Sacrifices in the Millennial Reign (future prophecy)

Looking forward, the prophets make it clear that sacrifices will not only return but will flourish in the Messianic Kingdom. Far from being abolished, the sacrificial system is prophesied as part of Messiah’s reign when He restores all things.

Ezekiel 40–48 gives a breathtaking vision of a future Temple, with Yah’s glory returning to dwell within it. In Ezekiel 43:18–27; 45:16-17; 46:4–15, we read detailed instructions for burnt offerings, peace offerings, and festival sacrifices. These are not shadows of the past but promises of the future. Under Messiah’s reign, sacrifices will once again serve as covenantal expressions of worship and fellowship.

“All the people of the land are to give this contribution to the prince in Yisra’ĕl (Israel). “And on the prince are the ascending offerings, and the grain offerings, and drink offerings, at the festival, the new moons, the sabbaths – in all the appointed times of the house of Yisra’ĕl. He is to prepare the sin offering, and the grain offering, and the ascending offering, and the peace offerings to make atonement for the house of Yisra’ĕl.” (Ezekiel 45:16-17)

The prophet Isaiah 56:6–7 declares that foreigners who join themselves to Yah will bring offerings, and their sacrifices will be accepted on His altar. This is directly tied to Yeshua’s words when He called the Temple a “house of prayer for all nations.”

“Also the sons of the foreigner who join themselves to יהוה, to serve Him, and to love the Name of יהוה, to be His servants, all who guard the Sabbath, and not profane it, and are holding onto My covenant – them I shall bring to My set-apart mountain, and let them rejoice in My house of prayer. Their ascending offerings and their slaughterings are accepted on My slaughter-place, for My house is called a house of prayer for all the peoples.” (Isaiah 56:6-7)

“And He was teaching, saying to them, “Has it not been written, ‘My House shall be called a house of prayer for all nations’?  But you have made it a ‘den of robbers.’” (Mark 11:17)

Similarly, Zechariah 14:16–21 foretells all nations ascending to Jerusalem to keep Sukkot, and even the cooking pots will become set-apart, language of sacrificial service.

“And it shall be that all who are left from all the nations which came up against Yerushalayim, shall go up from year to year to bow themselves to the Sovereign, יהוה of hosts, and to celebrate the Festival of Sukkot. “And it shall be, that if anyone of the clans of the earth does not come up to Yerushalayim to bow himself to the Sovereign, יהוה of hosts, on them there is to be no rain. And if the clan of Mitsrayim does not come up and enter in, then there is no rain. On them is the plague with which יהוה plagues the nations who do not come up to celebrate the Festival of Sukkot. This is the punishment of Mitsrayim and the punishment of all the nations that do not come up to celebrate the Festival of Sukkot. In that day “SET-APART TO יהוה” shall be engraved on the bells of the horses. And the pots in the House of יהוה shall be like the bowls before the slaughter-place. And every pot in Yerushalayim and Yehuḏah shall be set-apart to יהוה of hosts. And all those who slaughter shall come and take them and cook in them. And there shall no longer be a merchant in the House of יהוה of hosts, in that day.” (Zechariah 14:16–21)

In Isaiah 66:20–23, we see nations bringing offerings to Jerusalem, while Sabbath and new moon observances continue in the Kingdom.

“And they shall bring all your brothers as an offering to יהוה out of all the nations, on horses and in chariots and in litters, on mules and on camels, to My set-apart mountain Yerushalayim,” declares יהוה, “as the children of Yisra’ĕl bring an offering in a clean vessel into the House of יהוה. “And from them too I shall take for priests – for Lĕwites,” declares יהוה. “For as the new heavens and the new earth that I make stand before Me,” declares יהוה, “so your seed and your name shall stand. “And it shall be that from New Moon to New Moon, and from Sabbath to Sabbath, all flesh shall come to worship before Me,” declares יהוה.” (Isaiah 66:20–23)

Malachi 3:1–4 looks to a time when the Levites will be purified so that “the offering of Judah and Jerusalem will be pleasing as in days of old.” This shows that sacrifices are not abolished but purified and perfected under Messiah.

“See, I am sending My messenger, and he shall prepare the way before Me. Then suddenly the Master you are seeking comes to His Hĕḵal, even the Messenger of the covenant, in whom you delight. See, He is coming,” said יהוה of hosts. “And who is able to bear the day of His coming, and who is able to stand when He appears? For He is like the fire of a refiner, and like the soap of a launderer. “And He shall sit as a refiner and a cleanser of silver. And He shall cleanse the sons of Lĕwi, and refine them as gold and silver, and they shall belong to יהוה, bringing near an offering in righteousness. “Then shall the offering of Yehuḏah and Yerushalayim be pleasant to יהוה, as in the days of old, as in former years.” (Malachi 3:1–4)

Even the Brit Ḥadashah affirms this vision. Hebrews 8–10 does not teach that sacrifices were abolished, but that Yeshua’s offering in the heavenly Temple is the ultimate atonement, for a once devoiced Israel. Earthly sacrifices continue to serve as covenant expressions, purified under His reign, while His heavenly priesthood secures eternal redemption for all those who endure until th end.

Conclusion: A Covenant Meal with Yah

From the Torah to the Apostles to the Prophets, the testimony is consistent: sacrifices were never abolished. They were, and will continue to be, a means of worship, fellowship, and covenant renewal with Yah. In Messiah Yeshua, we see their fullest meaning—not as barbaric relics of the past, but as sacred expressions of reconciliation, thanksgiving, and joy.

The sacrificial system teaches us that Yah desires to eat with us, to dwell with us, and to share life with us. Far from being obsolete, sacrifices point us to the eternal reality of Messiah’s reign, when all nations will worship in unity, bringing offerings of praise and thanksgiving to the King.

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When Was Yeshua Born? Exploring the Feast of Tabernacles as His Birthdate

 

It is well established that the Messiah was not born on December 25th, as I have previously shown in 'The True Origins Behind Christmas'. However, this leads us to a lingering question: when was the Messiah born? While the Scriptures do not explicitly provide a date, I believe that through careful study, the Bible offers compelling clues to pinpoint the timing of Yeshua’s birth.

“It is the esteem of Elohim to hide a matter, and the esteem of sovereigns to search out a matter.” (Proverbs 25:2)

Many pivotal moments in Yeshua’s life align with the Mo’edim, the biblical festivals. His death occurred on Passover, His burial during Unleavened Bread, His resurrection on First Fruits, and the Ruach HaKodesh (Holy Spirit) was given on Shavuot. Would it not make sense, then, that His birth also coincided with one of these appointed times?

The Feast of Tabernacles

“And the Word became flesh and pitched His tent among us, and we saw His esteem, esteem as of an only brought-forth of a father, complete in favor and truth.” (John 1:14)

The Greek word often translated as "dwelt," skenoo, means “to fix one’s tabernacle” or “to live in a tent.” It is no coincidence that John uses this term to describe the Messiah's birth. This wording symbolizes Yeshua’s temporary stay among us and hints at the timing of His arrival—during Sukkot, the Feast of Tabernacles.

Another connection to Sukkot can be found in the story of Abraham and Isaac. Isaac, often regarded as a foreshadowing of the Messiah, is also linked to Sukkot. When Isaac was born, messengers of Yah informed Abraham and Sarah that Isaac’s lineage would be chosen by Elohim. Abraham then celebrated a festival of joy, believed to be the first observance of Tabernacles.

“And we returned in the seventh month, and found Sarah with child before us and we blessed him, and we announced to him all the things which had been decreed concerning him, that he should not die till he should beget six sons more, and should see (them) before he died; but (that) in Isaac should his name and seed be called: And (that) all the seed of his sons should be Gentiles, and be reckoned with the Gentiles; but from the sons of Isaac one should become a holy seed, and should not be reckoned among the Gentiles. For he should become the portion of the Most High, and all his seed had fallen into the possession of Elohim, that it should be unto Yah a people for (His) possession above all nations and that it should become a kingdom and priests and a holy nation. And we went our way, and we announced to Sarah all that we had told him, and they both rejoiced with exceeding great joy. And he built there an altar to the Lord who had delivered him, and who was making him rejoice in the land of his sojourning, and he celebrated a festival of joy in this month seven days, near the altar which he had built at the Well of the Oath. And he built booths for himself and for his servants on this festival, and he was the first to celebrate the feast of tabernacles on the earth.” (Jubilees 16:16-21)

The great test of Abraham and Isaac, where Elohim provided a lamb in place of Isaac, also occurred during Sukkot. This event foreshadowed the coming Lamb of Elohim, who would take away the sin of the world.

“And he said, 'Elohim will provide for himself a sheep for a burnt-offering, my son.' And he drew near to the place of the mount of Elohim….And Abraham went to his young men, and they arose and went together to Beersheba, and Abraham dwelt by the Well of the Oath. And he celebrated this festival every year, seven days with joy, and he called it the festival of Yah  according to the seven days during which he went and returned in peace. And accordingly has it been ordained and written on the heavenly tablets regarding Israel and its seed that they should observe this festival seven days with the joy of the festival.” (Jubilees 18:7, 17-19)

“See, the Lamb of Elohim who takes away the sin of the world!” (John 1:29)

The rejoicing of the Magi at Yeshua’s birth further mirrors the joy seen in Sukkot celebrations:

“And seeing the star, they rejoiced with exceedingly great joy. And coming into the house, they saw the Child with Miryam His mother, and fell down and did reverence to Him, and opening their treasures, they presented to Him gifts of gold, and frankincense, and myrrh.” (Matthew 2:10-11)

Luke’s Timeline

“There was in the days of Herodes, the sovereign of Yehuḏah (Judah), a certain priest named Zeḵaryah (Zacharias), of the division of Aḇiyah (Abia).” (Luke 1:5)

Luke’s account provides a timeline for understanding the Messiah’s birth. Zacharias, the father of John the Baptist, belonged to the division of Abia. According to 1 Chronicles 24, the priesthood was divided into 24 divisions, each serving the Temple for a week on a rotational basis, starting in the month of Nisan. The division of Abia served the temple during the month of Sivan (mid-May to mid-June). Gabriel’s appearance to Zacharias likely occurred during Shavuot since the division of Abia served at this time, placing Elizabeth’s conception in late May or early June.

“And a messenger of יהוה appeared to him, standing on the right side of the slaughter-place of incense. And when Zeḵaryah saw him, he was troubled, and fear fell upon him. But the messenger said to him, “Do not be afraid, Zeḵaryah, for your prayer is heard. And your wife Elisheḇa (Elizabeth) shall bear you a son, and you shall call his name Yoḥanan (John)… And it came to be, as soon as the days of his service were completed, he went away to his house. And after those days his wife Elisheḇa (Elizabeth) conceived. And she hid herself five months….” (Luke 1:11-13, 23-24)

In the sixth month of Elizabeth’s pregnancy—around December or Kislev—Gabriel visited Mary to announce that she would conceive the Messiah.

“And in the sixth month the messenger Gaḇri’ĕl (Gabriel) was sent by Elohim to a city of Galil named Natsareth, to a maiden engaged to a man whose name was Yosĕph (Joseph), of the house of Dawiḏ (David). And the maiden’s name was Miryam (Mary). And the messenger, coming to her, said, “Greetings, favored one, the Master is with you. Blessed are you among women!” But she was greatly disturbed at his word, and wondered what kind of greeting this was. And the messenger said to her, “Do not be afraid, Miryam (Mary), for you have found favor with Elohim. And see, you shall conceive in your womb, and shall give birth to a Son, and call His Name יהושע.” (Luke 1:26-31)

If Yeshua’s conception occurred in Kislev, nine months later brings us to Tishri (September/October), the month of Sukkot.

Conclusion

The biblical festivals hold deep significance, as many of Yah’s key works throughout history occur on or around these appointed times. Yeshua’s life exemplifies this pattern: His death on Passover, His burial during Unleavened Bread, His resurrection on First Fruits, the giving of the Ruach HaKodesh on Shavuot, and His anticipated return on Yom Teruah, with judgment on Yom Kippur, and the Father tabernacling with us during Sukkot.

The parallels between Isaac’s story and Yeshua’s birth during Sukkot are profound, from being the begotten son through divine intervention to the lamb Yah provided. Luke’s detailed account of Elizabeth’s pregnancy also underscores the alignment of these events with the festival calendar.

While we cannot definitively prove that Yeshua was born during Sukkot, the evidence is compelling and worthy of study.

P.S.

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One Elohim, One Torah, One Israel: Refuting Dispensationalism

 

There is a widespread belief that the Bible is divided into two distinct sections: the ‘Old Testament’ and the ‘New Testament.’ While this division is not mentioned in the scriptures themselves, it is commonly accepted as fact and serves as a foundation for the religion established by Papal Rome. This divided understanding of the divine word leads to the notion that the Yah of the ‘Old Testament’ differs from the one in the ‘New Testament,’ that the standards for living a life pleasing to Elohim have shifted, and that the church has replaced Israel. These ideas are often associated with dispensationalism, though they do not encompass the entire scope of this doctrine. In this article, we will turn to the scriptures to see what the Word of El Shaddai truly reveals.

Error of Dispensationalism: Yah Changed

“For I am יהוה, I shall not change…” (Malachi 3:6)

Being perfect, Yah has no need for change. Change is only necessary when something is imperfect. Think of your diet—when you change it, it’s because you’ve realized it lacks the nutrient-dense foods your body needs. A perfect diet, however, would provide all the essentials for a healthy life, making change unnecessary. In the same way, Yah, the Creator of all things, has no need to alter His ways. He is the perfect El, the perfect Father. Rather than conforming to us, we are called to conform to Him.

“Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change, nor shadow of turning.”  (James 1:17)     

Even the Messiah, the perfect representation of the Father’s will, remains unchanging.

“Yeshua the Messiah is the same yesterday, today, and forever.” (Hebrews 13:8)

Error of Dispensationalism: The Torah Done Away

“Grass shall wither, the flower shall fade, but the Word of our Elohim stands forever.” (Isaiah 40:8)

Yah’s Word is His Torah—His instructions for living a righteous life—and it endures for all eternity. The Torah reflects the behavior of the Creator, written down for us to follow.

“And it shall be in the latter days that the mountain of the House of יהוה is established on the top of the mountains, and shall be exalted above the hills. And all nations shall flow to it. And many peoples shall come and say, “Come, and let us go up to the mountain of יהוה, to the House of the Elohim of Jacob, and let Him teach us His ways, and let us walk in His paths, for out of Zion comes forth the Torah, and the Word of יהוה from Jerusalem.” (Isaiah 2:2)

The Torah is not a set of shackles—on the contrary, it is perfect, and within it is true freedom.

“But he who looks into the perfect Torah of freedom and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does.” (James 1:25)

Many claim that the Messiah did away with the Torah. However, as I discussed in the article “Yeshua's Sermon on the Mount: Rediscovering Torah and the Way to the Father,” Yeshua did not abolish the Torah; rather, He restored it to the people as it was originally intended. He clearly states that His mission was not to nullify His Father’s teachings.

“Do not think that I came to destroy the Torah or the Prophets. I did not come to destroy but to complete. For most certainly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the Torah, until all things are accomplished.” (Matthew 5:17-18)

Even in the final chapter of the Bible, Yeshua blesses those who keep the commandments—the Torah.

“Blessed are those doing His commands, so that the authority shall be theirs unto the tree of life, and to enter through the gates into the city.” (Revelation 22:14)

Error of Dispensationalism: The Church Replaced Israel

The Messiah did not come to establish a new religion, nor did He come to found "The Church." The belief that the Church replaced Israel originates from Papal Rome. I’ve discussed this extensively in “The Truth About the Sabbath Day: What It Is and What We Should Do” and explored our identity in Messiah in the article “Discovering the Connection Between Israel and the Church in the Bible.” To put it simply, Yeshua is the King of Israel, who will rule from Jerusalem and, ultimately, New Jerusalem—not the king of the Church ruling from Rome.

“For, behold, in those days, and in that time, when I restore the fortunes of Judah and Jerusalem, I will gather all nations, and will bring them down into the valley of Jehoshaphat; and I will execute judgment on them there for my people, and for my heritage, Israel, whom they have scattered among the nations…” (Joel 3-1-2)

“And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the set-apart Yerushalayim (Jerusalem), descending out of the heaven from Elohim, having the esteem of Elohim, and her light was like a most precious stone, like a jasper stone, clear as crystal, and having a great and high wall, having twelve gates, and at the gates twelve messengers, and names written on them, which are those of the twelve tribes of the children of Yisra’ĕl (Israel).” (Revelations 21:10-12)

Anyone can be counted as native-born in Israel—they simply need to follow the Messiah.

"My sheep hear My voice, and I know them, and they follow Me.” (John 10:27)

Conclusion: One Elohim, One Messiah, One Torah, One Israel

The Bible is a unified, harmonious collection of books spanning thousands of years, yet its message remains consistent throughout. There is one Elohim, one Messiah, one Israel, and one Torah. The foundation of Yah’s Word has never changed, and neither has His purpose for humanity. As we delve deeper into the scriptures, we discover that His commandments, promises, and covenants are eternal, offering guidance for all who seek to walk in His ways. The truth of His Word transcends time, and it is through our understanding and application of this truth that we find our true identity in Him.  

“Where there is no vision, the people are let loose, But blessed is he who guards the Torah.” (Proverbs 29:18)

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The Sign of Jonah: A Deeper Understanding

 

The story of Jonah and the whale is one of the most iconic narratives in the Bible, often shared with both children and adults. Many of us are acquainted with the account: Jonah, a prophet, disobeys Elohim's command to go to Nineveh, is swallowed by a giant fish, and spends three days and three nights in its belly before being vomited out alive. However, what if there’s more to this story? What if Jonah's time in the belly of the fish wasn’t spent alive, but rather, as a dead man? This perspective could bring new insight into the comparison Yeshua makes in Matthew 12:38-41, offering a profound connection between Jonah's experience and Yeshua's own death and resurrection.

The Sign of Jonah: Yeshua's Prophecy

“Then certain of the scribes and Pharisees answered, “Rabbi, we want to see a sign from you.” But he answered them, “An evil and adulterous generation seeks after a sign, but no sign will be given to it but the sign of Jonah the prophet. For as Jonah was three days and three nights in the belly of the huge fish, so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will stand up in the judgment with this generation and will condemn it, for they repented at the proclaiming of Jonah; and behold, someone greater than Jonah is here.” (Matthew 12:38-41)

When the scribes and Pharisees asked Yeshua for a sign to prove His divine authority, Yeshua responds by referring to "the sign of Jonah," stating, "For as Jonah was three days and three nights in the belly of the huge fish, so will the Son of Man be three days and three nights in the heart of the earth." Yeshua's reference to the "heart of the earth" is widely understood as a reference to Sheol, the abode of the dead. This implies that, like Yeshua, Jonah may have experienced death during his time in the fish, only to be resurrected by Elohim.

Jonah's Journey: Death and Resurrection

The Book of Jonah provides clues that support the notion of Jonah’s death and subsequent resurrection. Jonah 1:17 tells us that Yah prepared a huge fish to swallow Jonah, and that Jonah was in the belly of the fish for three days and three nights.

“Yah prepared a huge fish to swallow up Jonah, and Jonah was in the belly of the fish three days and three nights.” (Jonah 1:17)

However, Jonah's prayer in chapter 2 offers a deeper insight into his experience. Jonah describes his descent into the depths, surrounded by water and seaweed, barred in by the earth, and finally, crying out from the "belly of Sheol." This language suggests that Jonah wasn't just alive and praying in the fish's belly but had actually died and was in Sheol, the realm of the dead.

“Then Jonah prayed to Yah, his Elohim, out of the fish’s belly. He said, “I called because of my affliction to Yah. He answered me. Out of the belly of Sheol I cried. You heard my voice. For you threw me into the depths, in the heart of the seas. The flood was all around me. All your waves and your billows passed over me. I said, ‘I have been banished from your sight; yet I will look again toward your holy temple.’ The waters surrounded me, even to the soul. The deep was around me. The weeds were wrapped around my head. I went down to the bottoms of the mountains. The earth barred me in forever; yet you have brought my life up from the pit, Yah my Elohim. “When my soul fainted within me, I remembered Yah. My prayer came in to you, into your holy temple. Those who regard vain idols forsake their own mercy. But I will sacrifice to you with the voice of thanksgiving. I will pay that which I have vowed. Salvation belongs to Yah.” Then Yah spoke to the fish, and it vomited out Jonah on the dry land.” (Jonah 2:1-10)

The prayer itself is written in past tense, indicating that Jonah’s cry from Sheol occurred after his death. Jonah describes being cast into the deep, his life ebbing away, and then being brought back to life by Yah. It is only after this resurrection that Jonah prays to Elohim, recognizing his deliverance from Sheol and offering thanksgiving. The time gap between Jonah 1:17 and the beginning of his prayer in Jonah 2:1 seems to correspond with the three days and nights Jonah spends in Sheol, paralleling Yeshua's own time in the grave.

The Sign of Jonah: A Prophetic Parallel

Understanding Jonah's ordeal as one of death and resurrection brings insightful depth to Yeshua’s words in Matthew 12. The parallels between Jonah and Yeshua become clear:

• Both Were Dead for Three Days and Nights: Jonah's experience in the fish and Yeshua’s time in the tomb both lasted for three days and nights.
• Both Went to Sheol: Jonah describes his soul crying out from Sheol, and Yeshua descended to the heart of the earth, often interpreted as His descent into Sheol.
• Both Had Their Bodies Preserved: Jonah’s body was preserved within the fish, while Yeshua’s body lay in the tomb.
• Both Were Resurrected: Jonah was brought back to life and vomited onto dry land, and Yeshua was resurrected from the dead.

Conclusion: Power Over Death

The story of Jonah is more than just a tale of disobedience and redemption; it is a foreshadowing of Yeshua’s own death and resurrection. By re-examining the details of Jonah’s experience, we gain a greater understanding of the sign that Yeshua pointed to—the sign of Jonah. This sign serves as a staunch reminder of the transformative power of resurrection, both for Jonah, who was brought back from Sheol, and for the whole House of Israel through Yeshua’s victory over death. The sign of Jonah is a testament to Elohim’s power to bring life from death, a theme that resonates through the ages and continues to offer hope to us all.

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Yeshua's Sermon on the Mount: Rediscovering Torah and the Way to the Father

 

“But when He saw the crowds, He went up on a mountain. And when He was seated His taught ones came to Him. And having opened His mouth, He was teaching them, saying…” (Matthew 5:1-2)

On the mount, Yeshua redelivers the Torah to the people, expounding upon its deeper meanings. This act of Yeshua ascending a mountain to teach the Torah echoes the time when Yah, through Moses, instructed the children of Israel at Mount Sinai.

“And יהוה spoke to Mosheh (Moses) on Mount Sinai, saying, “Speak to the children of Yisra’ĕl, and say to them…” (Leviticus 25:1-2)

Yeshua Reaffirms the Torah

While the Christian church often cites the Sermon on the Mount as evidence that the Messiah abolished or taught contrary to the Torah, there are at least five instances where Yeshua affirmed the validity and relevance of the Torah in the lives of His followers.

“Do not think that I came to destroy the Torah or the Prophets. I did not come to destroy but to complete.” (Matthew 5:17)

Despite the initial part of the sentence, many use the latter part of the sentence to justify their disregard for the Torah. However, the Greek word for 'complete' or 'fulfill,' as per Strong’s coordinates, signifies to 'fill up' or 'make full,' to bring to realization, or to cause Elohim’s will (as revealed in the Torah) to be obeyed as intended, and for Yah’s promises (as conveyed through the prophets) to be fulfilled. 

“For truly, I say to you, till the heaven and the earth pass away, one yod or one tittle shall by no means pass from the Torah till all be done.” (Matthew 5:18)

The heavens and the earth still exist, serving as the two witnesses that Yah summoned to stand before Israel after He bestowed upon them the Torah.

“I have called the heavens and the earth as witnesses today against you: I have set before you life and death, the blessing and the curse. Therefore you shall choose life, so that you live, both you and your seed, “to love יהוה your Elohim, to obey His voice, and to cling to Him…” (Deuteronomy 30:19-20)

“Whoever, then, breaks one of the least of these commands, and teaches men so, shall be called least in the reign of the heavens; but whoever does and teaches them, he shall be called great in the reign of the heavens.” (Matthew 5:19)

I've heard Christians use this to argue that even those who don't adhere to the Torah will enter the Master’s rest. However, this is incorrect, as we'll explore later. Being considered the least in the kingdom doesn't equate to being with the Messiah. While Elohim’s kingdom will encompass all of creation, access to His city, which houses the tree of life, won't be granted to everyone.

“Blessed are those doing His commands, so that the authority shall be theirs unto the tree of life, and to enter through the gates into the city. “But outside are the dogs and those who enchant with drugs, and those who whore, and the murderers, and the idolaters, and all who love and do falsehood.” (Revelation 22:14-15)  

“For I say to you, that unless your righteousness exceeds that of the scribes and Pharisees, you shall by no means enter into the reign of the heavens.” (Matthew 5:20)

Remember that the Pharisees were hypocrites who prioritized their own traditions over Elohim's commands. They esteemed what would later be known as the Talmud above the Holy Torah. Let's be clear: Christian church doctrines that deviate from the Torah are no different from the Talmud, rendering those preachers and teachers no better than the scribes and Pharisees.

“Not everyone who says to Me, ‘Master, Master,’ shall enter into the reign of the heavens, but he who is doing the desire of My Father in the heavens. “Many shall say to Me in that day, ‘Master, Master, have we not prophesied in Your Name, and cast out demons in Your Name, and done many mighty works in Your Name?’ “And then I shall declare to them, ‘I never knew you, depart from Me, you who work lawlessness!’” (Matthew 7:21-23)

Merely wielding the authority of the Messiah to perform miracles doesn't confer citizenship in the Kingdom of Heaven. Despite their use of authority, they never genuinely knew the Messiah because they failed to learn the Father’s ways. Instead, they followed the broad path supported by Papal Rome and her Protestant offspring.    

Yeshua, the Prophesied Teacher

Yeshua embodies many roles: Messiah, King, High Priest, Son of the Living Elohim, and he is also a teacher (rabbi), as prophesied in Isaiah.

“and all your children taught by יהוה, and the peace of your children great.” (Isaiah 54:13)

“You call me Teacher and Master, and you say well, for I am.” (John 13:13)

“Because I spoke not from Myself, but the Father who sent Me has given Me a command, what I should say and what I should speak. “And I know that His command is everlasting life. Therefore, whatever I speak, as the Father has said to Me, so I speak.” (John 12:49-50)

Yeshua teaches the Torah, as it reflects the will of the Father. During his sermon on the Mount, Yeshua's teaching echoed a style not seen since the days of old when righteous prophets instructed and exhorted Israel to teshuva (repent). For centuries, the people lacked a true teacher and leader until, as Moses had promised, Yeshua emerged from among them.

“YHWH your Elohim shall raise up for you a Prophet like me from your midst, from your brothers. Listen to Him…” (Deuteronomy 18:15)

For those present, the moment of revelation unfolded before their very eyes. The prophet, the Messiah, the rabbi they had longed for, was breathing life into the Torah and the Tanakh (the 'old' testament) right before them.  

“And it came to be, when יהושע had ended these words, that the people were astonished at His teaching, for He was teaching them as one possessing authority, and not as the scribes.” (Matthew 7:28-29)

The Poor in Spirit

“Blessed are the poor in spirit, because theirs is the reign of the heavens.” (Matthew 5:3)

“And all these My hand has made, and all these that exist,” declares יהוה. “Yet to such a one I look: on him who is poor and bruised of spirit, and who trembles at My Word.” (Isaiah 66:2)

Those Who Mourn

“Blessed are those who mourn, because they shall be comforted.” (Matthew 5:4)

“The Spirit of the Master יהוה is upon Me, because יהוה has anointed Me to bring good news to the meek. He has sent Me to bind up the broken-hearted, to proclaim release to the captives, and the opening of the prison to those who are bound, to proclaim the acceptable year of יהוה, and the day of vengeance of our Elohim, to comfort all who mourn…” (Isaiah 61:1-2)

The Meek

“Blessed are the meek, because they shall inherit the earth.” (Matthew 5:5)

“But the meek ones shall inherit the earth, And delight themselves in plenty of peace.” (Psalm 37:11)

Those who Hunger

“Blessed are those who hunger and thirst for righteousness, because they shall be filled.” (Matthew 5:6)

“For He has satisfied a longing being, And has filled the hungry being with goodness.” (Psalms 107:9)

“Oh everyone who thirsts, come to the waters. And you who have no silver, come, buy and eat. Come, buy wine and milk without silver and without price. “Why do you weigh out silver for what is not bread, and your labour for what does not satisfy? Listen, listen to Me, and eat what is good, and let your being delight itself in fatness. “Incline your ear, and come to Me…” (Isaiah 55:1-3)

The Merciful

“Blessed are the merciful, for they shall obtain mercy” (Matthew 5:7)

“With the merciful, you will show yourself merciful; with an upright man you will show yourself upright;” (Psalms 18:25)

The Clean in Heart

“Blessed are the clean in heart, because they shall see Elohim.” (Matthew 5:8)

“Who does go up into the mountain of יהוה? And who does stand in His set-apart place? He who has innocent hands and a clean heart, Who did not bring his life to naught, And did not swear deceivingly.” (Psalm 24:3-4)

The Peacemakers

“Blessed are the peacemakers, because they shall be called sons of Elohim.” (Matthew 5:9)

And Ya‛aqoḇ (Jacob) made a vow, saying, “Seeing Elohim is with me, and has kept me in this way that I am going, and has given me bread to eat and a garment to put on –when I have returned to my father’s house in peace, and יהוה has been my Elohim, then this stone which I have set as a standing column shall be Elohim’s house, and of all that You give me, I shall certainly give a tenth to You.” (Genesis 28:20-22)

“And you shall say to Pharaoh, ‘Thus said יהוה, Yisra’ĕl (Israel) is My son, My first-born.” (Exodus 4:22)

The Persecuted

“Blessed are those persecuted for righteousness’ sake, because theirs is the reign of the heavens. “Blessed are you when they reproach and persecute you, and falsely say every wicked word against you, for My sake. Rejoice and be glad, because your reward in the heavens is great. For in this way they persecuted the prophets who were before you.” (Matthew 5:10-12)

“Which of the prophets did your fathers not persecute?” (Acts 7:52)

Every single prophet that Elohim ever sent to Israel has been persecuted, and most were killed by their own people for urging them to obey the Torah.

“And the prophets…And others were tortured, not accepting release, to obtain a better resurrection. And others had trial of mocking's and floggings and more, of chains and imprisonment. They were stoned, they were tried, they were sawn in two, and they were slain with the sword. They went about in sheepskins, in goatskins, being in need, afflicted, mistreated, of whom the world was not worthy – wandering in deserts and mountains and caves and holes of the earth.” (Hebrews 11:32-38)

What is righteousness?

“For all Your commands are righteousness.” (Psalms 119:172)

The Salt

“You are the salt of the earth, but if the salt becomes tasteless, how shall it be seasoned? For it is no longer of any use but to be thrown out and to be trodden down by men.” (Matthew 5:13)

“‘And season with salt every offering of your grain offering, and do not allow the salt of the covenant of your Elohim to be lacking from your grain offering. With all your offerings you bring salt.” (Leviticus 2:13)

Salt was to be used with every offering, and here Yeshua is telling the people that they are salt, they are like offerings to the Most High. Believing Israel is that salt that was in the tabernacle, acting as a type and shadow of those who hold reverence to El Shaddai’s ways.

“I call upon you, therefore, brothers, through the compassion of Elohim, to present your bodies a living offering – set-apart, well-pleasing to Elohim – your reasonable worship.” (Romans 12:1)

The Light of the World

“You are the light of the world. It is impossible for a city to be hidden on a mountain. “Nor do they light a lamp and put it under a basket, but on a lampstand, and it shines to all those in the house. Let your light so shine before men, so that they see your good works and praise your Father who is in the heavens.” (Matthew 5:14-16)

“and He says, “Shall it be a small matter for You to be My Servant to raise up the tribes of Ya‛aqoḇ (Jacob), and to bring back the preserved ones of Yisra’ĕl (Israel)? And I shall give You as a light to the nations, to be My deliverance to the ends of the earth!” (Isaiah 49:6)

“For the command is a lamp, And the Torah a light.” (Proverbs 6:23)

By walking in the Torah, you become a beacon of light to those around you. This isn't some abstract light concocted by Christianity rooted in philosophical debate; rather, it's the light of the Torah! It's the teachings of the Father for His children.   

 You Have Heard it Said

“You heard that it was said to those of old, ‘You shall not murder,’ and whoever murders shall be liable to judgment. But I say to you that whoever is wroth with his brother without a cause shall be liable to judgment. And whoever says to his brother, ‘Raka!’ shall be liable to the Sanhedrin. But whoever says, ‘You fool!’ shall be liable to fire of GĕHinnom.” (Matthew 5:21-22)

Notice that Yeshua says, 'You have heard it said,' but the Torah was written. The Pharisees spoke in the synagogues, but they did not teach the deeper, inward aspects of the Torah. When there were righteous teachers of the Torah, they taught that sin begins in the heart, not just with actions. Yeshua is restoring this understanding to the people

“You heard that it was said to those of old, ‘You shall not commit adultery.’“But I say to you that everyone looking at a woman to lust for her has already committed adultery with her in his heart. And if your right eye causes you to stumble, pluck it out and throw it away from you. For it is better for you that one of your members perish, than for your entire body to be thrown into GĕHinnom.” (Matthew 5:27-29)

Once again, Yeshua addresses the heart of the matter. The desire to sin begins in the heart, which is why we must take every thought captive. Notice also how He alludes to Samson with the plucking out of the eyes. Samson was seduced by Delilah, which cost him everything, including his eyesight. This reference is often missed by readers of Matthew chapter five today, but I have no doubt that those in attendance understood and recognized the significance, just as they would have grasped the following references as well.

“You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’ But I tell you, don’t resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. If anyone sues you to take away your coat, let him have your cloak also.” (Matthew 5:38-40)

I have already discussed 'eye for an eye, tooth for a tooth' at length in 'Eye for Eye.' But did you catch the biblical reference that Yeshua mentioned? Who is He telling the people to emulate, while also showing that Elohim will provide for His own? Joseph lost his coat when his jealous brothers sold him into slavery, and he lost his cloak when he was framed for adultery. Yet, despite all the evil done to him, Joseph was still made second in all of Egypt and was able to save his entire family.

The One Pointing the Way

Yeshua did not come to dismantle His Father’s ways, nor did he come to establish a new religion. He came to redeem Israel, taking Judah’s cup of bitter waters, and teach the Torah as intended. The Messiah declared that the only way to the Father was through him, and we understand that the Torah guides us to the Messiah.

“For Messiah is the goal of the ‘Torah unto righteousness’ to everyone who believes.” (Romans 10:4)

Yeshua is showing the way to the Father, not Christian church doctrine or the proclamations of pastors claiming divine revelation when Yah hasn't spoken. It's the King of all Kings who directs the way.

“The one who says he stays in Him ought himself also to walk, even as He walked.” (1 John 2:6)

“My sheep hear My voice, and I know them, and they follow Me.” (John 10:27)

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Spiritual Transformation: Moses, Pharaoh, and the Journey to Yeshua

 

All of us who come to know Yah, His son, and His Torah, undergo a profound awakening. We transition from living in the realm of spiritual slumber, marching to the beat of Satan's drum. Engaging in self-indulgence and adhering to human doctrines as if they were teachings from El Shaddai. Eventually, our tranquility is disrupted, and we awaken from the illusion to perceive the false reality of the world we were brought up in. We willingly exchange our comfortable existence, embraced by the world, to be transformed into the likeness of Yeshua Messiah. This awakening finds a powerful parallel in the life of Moses, a man raised as an Egyptian in Pharaoh's household. Initially surrounded by the luxuries of royalty, he later opened his eyes and inclined his heart to heed the voice of Elohim.     

“And in those days it came to be, when Mosheh (Moses) was grown, that he went out to his brothers and looked at their burdens. And he saw a Mitsrian (Egyptian) striking a Hebrew, one of his brothers.” (Exodus 2:11)

While information about the early life of Moses remains limited, it is presumed that, having been raised in Pharaoh's household, he identified himself as an Egyptian. Growing through childhood and adolescence immersed in Egyptian life, adhering to their customs and practices, a transformative moment occurs for Moses. His perception shifts, and he becomes aware of the true identity of his brethren. For the first time, he acknowledges the hardships his brothers endure.

Similarly, our upbringing can shape our perspectives. Some of us may have been nurtured to reject the Torah and those who follow its ways. This holds true for many emerging from Christianity, including myself, or any other faith that contradicts the Father's word. Elohim stirs something within us, opening our eyes to the lies and deception masked as truth. At this juncture, we face a crucial decision: do we close our eyes, harden our hearts, and delve deeper into the doctrines ingrained during our upbringing? Or, do we take a stand and resist the adversary? 

“So, he turned this way and that way, and when he saw no one, he struck the Mitsrian (Egyptian) and hid him in the sand. (Exodus 2:11-12)

The act of Moses killing the Egyptian and burying him in the sand goes beyond a mere physical deed; it holds profound spiritual significance. It symbolizes Moses slaying his inner Egyptian, shedding the identity of the old self he once was. This moment marks the pinnacle of his choice to turn away from Satan's kingdom and embark on the path of teshuva (repentance).

“Knowing this, that our old man was impaled with Him, so that the body of sin might be rendered powerless, to serve sin no longer.” (Romans 6:6)

“That you put off – with regard to your former behavior – the old man, being corrupted according to the desires of the deceit, and to be renewed in the spirit of your mind, and that you put on the renewed man which was created according to Elohim, in righteousness and set-apartness of the truth.” (Ephesians 4:22-24)

Similar to Moses, we must slay our inner self, fashioned in the image of various sins. This act is crucial for liberating ourselves from the shackles of unrighteousness and breaking free from the dominion of the metaphorical Pharaoh. Through this process, we attain the freedom to openly worship El Shaddai with completeness and truth. While surrendering the title of being a son of the earthly Pharaoh in this world, we gain access to a superior kingdom if we endure until the end.

“And Pharaoh heard of this matter, and he sought to kill Mosheh. But Mosheh fled from the face of Pharaoh and dwelt in the land of Miḏyan. And he sat down by a well.” (Exodus 2:15)

Pharaoh serves as an analogy for Hasatan, and Egypt symbolizes Hasatan's kingdom. When Hasatan discovers that we have liberated ourselves from his dominion, having overcome our former selves, he then seeks to destroy us. It's important to grasp that Hasatan is unconcerned about those already under his influence; they are already captive to his power and illusions. His true apprehension lies with those who resist his rule and pursue Yeshua in loving obedience to the Father.

“And the dragon was enraged with the woman, and he went to fight with the remnant of her seed, those guarding the commands of Elohim and possessing the witness of יהושע (Yeshua) Messiah.” (Revelations 12:17)

Take note of the conclusion of Exodus 2:15, where, following his escape from Pharaoh, Moses discovers solace at a well. This holds profound spiritual significance, as the well serves as a representation of the Messiah, symbolizing how we find peace and restoration from the well of Yeshua Messiah.

“And Ya‛aqoḇ’s (Jacob’s) fountain was there. So יהושע (Yeshua), being wearied from the journey, was sitting thus at the fountain. It was about the sixth hour.” (John 4:6)

“Yeshua answered and said to her, “Everyone drinking of this water shall thirst again, but whoever drinks of the water I give him shall certainly never thirst. And the water that I give him shall become in him a fountain of water springing up into everlasting life.” (John 4:13-14)

All of us who have undergone a crossing-over experience (Hebrew) share a profound awakening, reminiscent of Moses thousands of years ago beneath the Egyptian sun. In a land much like our own, wholly devoted to false gods and the empty philosophies of men, where the truth was suppressed, and those of Elohim were ensnared in a system governed by fallen angels and demons. Reflecting on Moses's physical departure from Egypt reveals the spiritual battle that unfolded. This struggle against sin, this journey out of Egypt, is one in which we all partake. Let us remain diligent in testing all things.

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Exploring the Contrast: Yeshua vs. Jesus in Sabbath, Food, and Holidays

 

To preface this article, it would behoove me to state that I am not discussing the names themselves. Whether you call the Messiah Yeshua or Jesus is not my concern; instead, what I am concerned about is that for most people the name Jesus conjures up a specific idea of the Messiah that is in stark contrast to the image created with the name Yeshua. To put it in simple terms, the Greek Jesus came to do away with the Torah and founded a new religion called Christianity, with the Church replacing Israel. Yeshua, however, came to fill up the Torah to its highest application, reminding the people of how to properly follow the set-apart teachings of Yah, and did not replace Israel with the Church.

Several topics could be brought up to show the distinction between the Greek Jesus and the Hebrew Yeshua, but I have selected three that can be easily identified and covered in a single article. If the need arises, then a part two will surely be on the way, Yah willing. In the meantime, the three topics to be discussed are the Sabbath, food, and holidays.

The Sabbath

The Sabbath is a very important day for the creator of everything.  It is not only the day He rested after finishing creation,

“Thus the heavens and the earth were completed, and all their array. And in the seventh day Elohim completed His work which He had done, and He rested on the seventh day from all His work which He had made. And Elohim blessed the seventh day and set it apart, because on it He rested from all His work which Elohim in creating had made...” (Genesis 2:1-3)

It is also a sign between Him and His people,

“And you, speak to the children of Yisra’ĕl (Israel), saying, ‘My Sabbaths you are to guard, by all means, for it is a sign between Me and you throughout your generations, to know that I, יהוה, am setting you apart.” (Exodus 31:13)

The importance of the Sabbath day cannot be overstated or overlooked. It is not a day to be made into a principle for any day of the week; it is an eternal sign between Yah and those who know Him.

After briefly showing the high regard Elohim has and expects us to have for the Sabbath day, how did/does the Greek Jesus view the Sabbath? Well, according to Christian scholars, he broke the Sabbath on a few occasions, and Christians do not have to keep the Sabbath because they are in the Church age now. Before examining the scriptures that such schools of thought bring up, it should be noted that the idea of the Church age or Yahweh interacting with humans in dispensations is utter lunacy and unfounded in scripture. Elohim does not change; a perfect being has no need for change.

“For I am יהוה, I shall not change, and you, O sons of Ya‛aqoḇ (Jacob), shall not come to an end.” (Malachi 3:6)

“Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change, nor shadow of turning.” (James 1:17)   

There are two sections routinely used by Christianity to show that the Messiah broke the Sabbath, and in each of them, with a little bit of knowledge of the Torah and logic, you can see the scriptures do not support Yeshua breaking the Sabbath that His father established.

“And it came to be on a Sabbath that He went through grainfields, and His taught ones were plucking the heads of grain and were eating, rubbing them with the hands. And some of the Pharisees said to them, “Why are you doing what is not right to do on the Sabbath?” (Luke 6:1-2)

Many will point to the Pharisees, stating that Yeshua and his disciples broke the Sabbath simply because they said so. This would be a false assumption since the Pharisees themselves do not keep the Torah but uphold the Talmud (traditions of men), as seen here-

“But He answering, said to them, “Why do you also transgress the command of Elohim because of your tradition?” (Matthew 15:3)

Despite the Pharisees' accusations, Yeshua and his disciples were in the right when they were plucking grain to eat on the Sabbath.

“When you come into your neighbor’s standing grain, you shall pluck the heads with your hand, but do not use a sickle on your neighbor’s standing grain.” (Deuteronomy 23:25)

According to the Torah, it is permissible to pluck grain to eat on the Sabbath, but not for harvesting. Yeshua and his disciples were not out reaping on the Sabbath, just grabbing a bite to eat on the road, perfectly in alignment with the Torah.

The next section that is often brought up is the instance where Yeshua healed the man on the Sabbath.

“Now it was a Sabbath when יהושע made the clay and opened his eyes. Therefore the Pharisees also asked him again how he had received his sight. He said to them, “He put clay on my eyes, and I washed, and I see.” Therefore some of the Pharisees said, “This Man is not from Elohim, because He does not guard the Sabbath.” Others said, “How is a man who is a sinner able to do such miracles?” And there was a division among them.” (John 9:14-16)

There are no commands against healing or doing good on the Sabbath; this is a man-made rule invented by the Pharisees as seen in the Talmud:

“R. Hiyya the son of Abba stated in the name of R. Levi: It is forbidden to place saliva on an ailing eye on the Sabbath, for that would be equivalent to healing on the Sabbath.” (Midrash Tanchuma, Noach 8)

Food

The verse commonly cited to argue that the Messiah abolished dietary instructions is located in the Gospel of Mark. In numerous translations, an interpretative addition is present in parentheses, influencing the meaning of the text.

“Are you so dull?” he asked. “Don’t you see that nothing that enters a person from the outside can defile them? For it doesn’t go into their heart but into their stomach, and then out of the body.” (In saying this, Jesus declared all foods clean.) (Mark 7:18-19 NIV)

This error carries significant weight, given that the oldest manuscripts lack the statement 'In saying this, Jesus declared all foods clean.' It highlights the extent to which men may go to manipulate the scriptures to fit their agenda. Translations that adhere more closely to the source material avoid including such interpretative additions by the translators.

“And He said to them, “Are you also without understanding? Do you not perceive that whatever enters a man from outside is unable to defile him, because it does not enter his heart but his stomach, and is eliminated, thus purging all the foods?” (Mark 7:18-19)

Maintaining a Hebraic understanding of food involves recognizing that it does not mean anything that you can physically consume. In Hebrew tradition, the definition of food is limited to the animals listed by Yah as permissible in the Torah, found in Leviticus 11.

If you carefully read Mark 7 in its entirety, it becomes evident that the practice of ceremonially washing hands before eating, as discussed (consult the Talmud for context), is revealed as a tradition of men rather than a commandment from Yah. Additionally, historical research indicates that there was a time when the belief persisted that consuming bread with unwashed hands could permit demons to enter the body. Yeshua, however, asserts that eating bread with unwashed hands does not defile or profane the body; rather, it is the committing of sin that brings defilement. This is evident as he proceeds to enumerate several sins. For more information, please see the article 'To Eat or Not to Eat'.

Holidays

The Christian church commonly teaches that the Messiah was born on December 25, celebrated as Christmas, and was resurrected on Easter. However, this belief is a clear distortion, openly acknowledged by the Catholic church, which admits to assimilating pagan holidays and 'Christianizing' them. I have delved into this topic in several articles, which are available for viewing on my 'Pagan Holidays' page.

Yeshua, the Hebrew Messiah, did not observe pagan holidays but instead adhered to the Biblical feast days as outlined in the Torah. Scriptural evidence supports this, offering examples of his observance of these feast days, including a reference to his celebration of Hanukkah.

Passover and the Feast of Unleavened Bread:

“And on the first day of Unleavened Bread the taught ones came to יהושע, saying to Him, “Where do You wish us to prepare for You to eat the Pĕsaḥ?” And He said, “Go into the city to a certain man, and say to him, ‘The Teacher says, “My time is near. I am to perform the Pĕsaḥ at your house with My taught ones.”’ ” And the taught ones did as יהושע had ordered them, and prepared the Pĕsaḥ. And when evening came, He sat down with the twelve.” (Matthew 26:17-20)

The Feast of Tabernacles:

“And the festival of the Yehudim was near, the Festival of Sukkot. So His brothers said to Him, ‘Get away from here and go into Yehudah, so that Your taught ones also see the works that You are doing. For no one acts in secret while he himself seeks to be known openly. If You do these works, show Yourself to the world. For even His brothers did not believe in Him. Yeshua therefore said to them, “My time has not yet come, but your time is always ready. “It is impossible for the world to hate you, but it hates Me because I bear witness of it, that its works are wicked. “You go up to this festival. I am not yet going up to this festival, for My time has not yet been filled.” And having said this to them, He stayed in Galil. But when His brothers had gone up to the festival, then He also went up, not openly, but as it were in secret.” (John 7:2-10)

Hanukkah:

“At that time the Ḥanukkah came to be in Yerushalayim, and it was winter. And יהושע was walking in the Set-apart Place, in the porch of Shelomoh (Solomon).” (John 7:22-23)

Yeshua the Messiah

Yeshua, the historical, factual, Hebrew, obedient son of Yah, did not come to do away with the Torah, or to found a new church:

“Do not think that I came to destroy the Torah or the Prophets. I did not come to destroy but to complete. For truly, I say to you, till the heaven and the earth pass away, one yod or one tittle shall by no means pass from the Torah till all be done. “Whoever, then, breaks one of the least of these commands, and teaches men so, shall be called least in the reign of the heavens; but whoever does and teaches them, he shall be called great in the reign of the heavens.” (Matthew 5:17-19)

But He came to bring back the lost sheep of the house of Israel:

“And He answering, said, “I was not sent except to the lost sheep of the house of Yisra’ĕl.” (Matthew 15:24)

While the world may celebrate and worship a false Greek Jesus, for me and my household we will follow the Hebrew Yeshua in Torah obedience to the Father. Continue to test all things, and may the Ruach Hakodesh lead you into all Truth.

P.S.

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The Purpose of Yeshua's Death: Redeeming the Bride of Judah - Understanding the Torah of Jealousy

 

The death of Yeshua and the purpose behind it are widely talked about and theorized. There are many aspects to this execution that are worthy of ponderance and research, and today I have decided to share some insight I have gathered in regards to Messiah redeeming the bride. While the first time I touched on this topic the focus was on the House of Israel, today, the House of Judah will be the centerpiece, and how Yeshua took the punishment of the unfaithful wife’s place.  

The Torah of Jealousy

“And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, having blotted out that which was written by hand against us – by the dogmas – which stood against us. And He has taken it out of the way, having nailed it to the stake.” (Colossians 2:13-14)

I have long understood this to be referring to the punishments we deserved for breaking the set-apart Torah.  However, the deeper understanding that I did not comprehend for a time is how this is a reference to the punishment of the adulterous wife, also called the law of jealousy.   In Numbers chapter five, we read about the process a husband could take if he suspected his wife of being unfaithful. One of the key steps is for the priest to write out the curses the adulterous wife would endure. 

“And יהוה spoke to Mosheh, saying, “Speak to the children of Yisra’ĕl, and say to them, ‘When any man’s wife turns aside and has committed a trespass against him, and a man has intercourse with her, and it is hidden from the eyes of her husband, and it is concealed that she has defiled herself, and there was no witness against her, nor was she caught, and a spirit of jealousy comes upon him and he becomes jealous of his wife who has defiled herself, or a spirit of jealousy comes upon him and he becomes jealous of his wife although she has not defiled herself, then the man shall bring his wife to the priest. And he shall bring the offering for her, one-tenth of an ĕphah of barley flour. He is not to pour oil on it or put frankincense on it, because it is a grain offering of jealousy, an offering for remembering, for bringing crookedness to remembrance. And the priest shall bring her near, and shall make her stand before יהוה.  And the priest shall take set-apart water in an earthen vessel, and take some of the dust that is on the floor of the Dwelling Place and put it into the water. And the priest shall make the woman stand before יהוה, and shall uncover the woman’s head, and put the offering for remembering in her hands, which is the grain offering of jealousy, while the priest holds in his hand the bitter water that brings a curse. “And the priest shall make her swear, and say to the woman If no man has lain with you, and if you have not turned aside to uncleanness under your husband’s authority, be free from this bitter water that brings a curse.But if you have turned aside under your husband’s authority, and if you have defiled yourself and some man other than your husband has lain with you” – then the priest shall make the woman swear with the oath of the curse, and he shall say to the woman – “יהוה make you a curse and an oath among your people, when יהוה makes your thigh waste away and your belly swell, and this water that causes the curse shall go into your inward parts, and make your belly swell and your thigh waste away.” And the woman shall say, “Amĕn, amĕn.And the priest shall write these curses in a book, and shall wipe them off into the bitter water, and shall make the woman drink the bitter water that brings the curse, and the water that brings the curse shall enter her to become bitter.” (Numbers 5:11-24)

At the end of this set of verses, we read about what was written against Judah that Paul is referencing in Colossians 2:13-14, that being the curses attributed to the adulterous wife. Another thing to keep in mind is that Elohim is a husband to Israel and is jealous when it comes to His people.

“Not like the covenant I made with their fathers in the day when I strengthened their hand to bring them out of the land of Mitsrayim, My covenant which they broke, though I was a husband to them,” declares יהוה.” (Jeremiah 31:32)

“For יהוה your Elohim is a consuming fire, a jealous Ěl.” (Deuteronomy 4:24)

Judah the Unfaithful

In part one, I discussed how the House of Israel was divorced and according to the Torah could not be remarried to Elohim, unless the husband died. For more information, please see my article “Redeeming the Bride.” Yet, Judah needed rescuing as well for while they were not divorced like Israel was, they were in many ways worse.  

“And it came to be, through her frivolous whoring, that she defiled the land and committed adultery with stones and wood. “And yet for all this her treacherous sister Yehuḏah has not turned to Me with all her heart, but falsely,” declares יהוה. And יהוה said to me, “Backsliding Yisra’ĕl has shown herself more righteous than treacherous Yehuḏah.” (Jeremiah 3:9-11)

With all this in mind, we can start to piece together how the Torah of Jealously comes into play between Judah and Yah. Even more so, how the punishments prescribed for the adulterous woman, mirror the afflictions Yeshua endured. 

The Cup of Bitter Waters

Remember that after the curses are written on a scroll they are wiped off in bitter water, which is later drank by the wife. This same principle was applied to Yeshua as well when he took Judah’s place. Starting with the symbolic drinking of the cup of bitter waters when Yeshua prayed in Gethsemane.

“And going forward a little, He fell on His face, and prayed, saying, “O My Father, if it is possible, let this cup pass from Me. Yet not as I desire, but as You desire.” (Matthew 26:39)

This is why Paul makes the following statement in 2 Corinthians. 

“For He made Him who knew no sin to be sin for us, so that in Him we might become the righteousness of Elohim.” (2 Corinthians 5:21)

Because he recognized that Yeshua had taken Judah’s place in the Torah of jealousy. Judah, the adulterous wife, had committed sin, but Yeshua took that role from Judah so that the House of Judah could be made righteous in front of Elohim.

A Curse Among His People

In Numbers 5:21, we read how the woman proven to be unfaithful would become a curse among her people and how they would denounce her. This is reflected in Yeshua when he died, and the people began to ridicule him. 

“And those passing by were blaspheming Him, shaking their heads.” (Matthew 27:39)

Thigh to Waste Away

In the scriptures, the thigh is symbolic of an individual’s integrity or authority. This is exemplified in the following passages.

“Then the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.” (Genesis 24:9)

“And the time for Yisra’ĕl to die drew near, and he called his son Yosĕph and said to him, “Now if I have found favor in your eyes, please put your hand under my thigh, and show loving commitment and truth to me. Please do not bury me in Mitsrayim,” (Genesis 47:29)

“And out of His mouth goes a sharp sword, that with it He should smite the nations. And He shall shepherd them with a rod of iron. And He treads the winepress of the fierceness and wrath of Ěl Shaddai. And on His robe and on His thigh He has a name written: SOVEREIGN OF SOVEREIGNS AND MASTER OF MASTERS.” (Revelation 19:15-16)

Therefore, it is reasonable to conclude that the wasting away of the thigh would be the loss of authority or credibility. That is why, as Yeshua hung on the tree, the people mocked him for saying he was the son of Elohim. His credibility was lost among the masses.

“And those passing by were blaspheming Him, shaking their heads, and saying, “You who destroy the Dwelling Place and build it in three days, save Yourself! If You are the Son of Elohim, come down from the stake.” And likewise the chief priests, with the scribes and elders, mocking, said, “He saved others – He is unable to save Himself. If He is the Sovereign of Yisra’ĕl, let Him now come down from the stake, and we shall believe Him. He trusted in Elohim, let Him rescue Him now if He desires Him, for He said, ‘I am the Son of Elohim.” (Matthew 27:39-43)

The physical element of the thigh wasting away is the complete muscle failure Yeshua experienced while being crucified. During a crucifixion, the person could push up with their legs, giving them the ability to breathe. However, the longer a person hangs, the harder it becomes to sustain active muscle engagement. Try doing wall sits for an inkling of an idea. In time, Yeshua’s muscles in the thighs wasted away, and he was no longer able to keep himself up, and he gave up his spirit.

Abdomen to Swell

While the spiritual aspect of the abdomen swelling is currently lost on me, Yeshua, during the crucifixion, did experience physical swelling of the abdomen. As his lungs filled with fluid, they would have pressed on his stomach, forcing his abdomen to swell. This is most likely the reason why blood and water flowed forth from Yeshua when the Roman soldier stabbed his side.

“Therefore the soldiers came and broke the legs of the first, and of the other who was impaled with Him, but when they came to יהושע and saw that He was already dead, they did not break His legs. But one of the soldiers pierced His side with a spear, and instantly blood and water came out.” (John 19:32-34)

Conclusion

Yeshua’s crucifixion allowed for the House of Israel to be remarried to Elohim, and by taking the cup of bitterness from the House of Judah, he washed them clean of their adultery. It is by this alone that both houses can draw near to Yah, it is by his sacrifice that the fractured whole House of Israel can be made whole again. He is a role model for husbands to emulate, he is a High Priest perfect to intercede for us, and a King worthy of serving. 

P.S.

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