An examination of Luke 13:18-21

Mashal (Parable) of the Mustard Seed

18 Then Yeshua (Jesus) said, “What is the Kingdom of G-d like? How can I illustrate it? 19 It’s like a tiny mustard seed that a man planted in a garden; it grows and becomes a tree, and the birds make nests in its branches.”

Mashal (Parable) of the Yeast

20 Yeshua also asked, “What else is the Kingdom of G-d like? 21 It’s like the yeast a woman used in making bread. Even though she put only a little yeast in three measures of flour, it fermented every part of the dough.”

Introduction:

This chapter of Luke’s gospel records a number of positive and negative examples of actions taken within the Kingdom of G-d. In order to understand the fullness of what the Kingdom of G-d entails we must first understand the simple and often overlooked fact that the kingdom of G-d exists both within and without and has existed from before the creation of the world.

Luke 17:20-21King James Version (KJV) “20 And when He was demanded of the Pharisees, when the kingdom of G-d should come, He answered them and said, The kingdom of G-d cometh not with observation:

21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of G-d is within you.”

Matthew 25:34King James Version (KJV) “34 Then shall the King say unto them on his right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world:”

Colossians 1:16King James Version (KJV) 16 For by Him (Yeshua) were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him:

Acts 17:28King James Version (KJV) 28 For in Him (G-d) we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.

This might be considered convoluted or overly complicated but the truth is that it’s very simple. How do we define the kingdom of G-d?

The kingdom of G-d is that which is under the Rule of G-d. Who and what are under to the rule of G-d? All beings, all things, all subjects, all objects, everything. The kingdom is past, present and future; we see it incomplete only because we’re unable to see ourselves complete from within time. The complete self sees the complete kingdom. G-d sees us perfected in His Son from the foundation of the world.

Ephesians 1:4 King James Version (KJV) “4 According as He (G-d) hath chosen us in Him (Yeshua) before the foundation of the world, that we should be holy and without blame before Him (G-d) in love:”

Revelation 13:8 King James Version (KJV) “The Lamb (Yeshua) slain from the foundation of the world.”

G-d is and has and will always be King. Some acknowledge this pre-existing truth and are saved, others refuse it and are lost.

Mashal (Parable) of the Mustard Seed:

18 Then Yeshua (Jesus) said, “What is the Kingdom of G-d like? How can I illustrate it? 19 It’s like a tiny mustard seed that a man planted in a garden; it grows and becomes a tree, and the birds make nests in its branches.” –Luke 13:18-19

Yeshua has recently warned of the guilt of every human being (Luke 13:1-5). He has likened the people of Israel and her teachers to a fruitless fig tree (Luke 13:6-8). And, He has healed a woman on the Sabbath (Luke 13:9-17). Following the two mashlim of the Mustard seed and the Yeast, He will speak of the narrow gate and present the kingdom of G-d as the New Jerusalem, a city that every righteous one from every nation will enter into. This is followed by His grief for the current state of the city of Jerusalem and the people of Israel. Notice the rhythm that is created here. A positive presentation of the kingdom’s end goal (already complete outside of time) is juxtaposed against a negative present consequence of the kingdom, infected by sin (present temporary incomplete state within time). Luke 13:22-35

It’s this rhythm that allows us a wider scope of understanding when we examine the mashlim of the Mustard seed and Yeast together. Contrary to popular interpretation, they are not synonymous, rather, they’re a juxtaposition, in the one (Mustard seed) we see the completed future kingdom, in the other (Yeast) we see the sin affected present kingdom. G-d is King over both Kingdoms, Yeshua reigns over both Kingdoms.

18 Then Yeshua (Jesus) said, “What is the Kingdom of G-d like? How can I illustrate it?”

It’s important to note that in both this parable and the following one, Yeshua is offering an illustration. He is not saying that the kingdom of G-d is like a mustard seed, rather He is saying that the kingdom of G-d is illustrated by the whole of the process of a mustard seed’s participation in the growth of the tree and the residing birds.

19“It’s like a tiny mustard seed that a man planted in a garden; it grows and becomes a tree, and the birds make nests in its branches.”

First of all, many western thinkers are confused by this parable because they are familiar with the small form of the mustard plant that grows in many western countries, it is in fact a different variety from the tree variety found in Israel and the Middle East.

Secondly, we should note that the mustard seed is known for its tiny appearance. Like Yeshua, the rabbis’ used the mustard seed in figures of speech conveying smallness (B’rakhot 31a and Leviticus Rabbah 31:9).

Thirdly, we should make note of the fact that it is a man who plants the mustard seed, where as in the parable of the bread it is a woman who adds the yeast. This is of significant theological importance with regard to Jewish teaching. (This has symbolic meaning. I am in no way suggesting that men are more righteous than women. Life experience tells me otherwise.)

Fourthly, the mustard seed is seen here as a positive participant. In fact the mustard seed and the plant itself are tenacious, able to grow in arid conditions, between rocks and from within walls. It will grow to adulthood regardless of the harshness of its environment. The mustard seed and tree are a symbol of positive chutzpah (tenacious strength).

Finally, the birds here are not pictured as attacking the tree or defiling it in any way as is sometimes the case when carrion attack a carcass. Here the birds are making their home, nesting and finding security. This is most reminiscent of the Scriptures: Ezekiel 17:23; Daniel 4:12, 14, 21-22.

Ezekiel 17:23English Standard Version (ESV) “On the mountain height of Israel will I plant it, that it may bear branches and produce fruit and become a noble cedar. And under it will dwell every kind of bird; in the shade of its branches birds of every sort will nest.”

These birds are the righteous from among the nations, gathered in the tree of G-d’s sheltering kingdom. This is a picture type for the righteous among the nations and their gathering in the New Jerusalem at the end of the age. This is clarified by Yeshua’s words in the latter part of this chapter, verses 22-30.

Mashal (Parable) of the Yeast:

20 Yeshua also asked, “What else is the Kingdom of G-d like? 21 It’s like the yeast a woman used in making bread. Even though she put only a little yeast in three measures of flour, it fermented every part of the dough.”

As I have stated previously, many see these two parables as being synonymous, I do not. I believe Yeshua is continuing the rhythm of teaching that is evident throughout this chapter. He is using to opposing representations of the kingdom to show that it is now and not yet fully. Complete outside of time but has been suffering under sin (yeast) within time.

Yeshua also asked, “What else is the Kingdom of G-d like? 21 It’s like the yeast a woman used in making bread.

One of the most compelling reasons to reject the standard misinterpretation of the parable of the Yeast, is the symbol of yeast itself. Aside from the extra biblical evidence for the Jewish cultural understanding of yeast as a symbol of sin, there are numerous Biblical references regarding the significance of yeast as a symbol of sin:

Exodus 23:18New International Version (NIV) 18 “Do not offer the blood of a sacrifice to me along with anything containing yeast.

“The fat of my festival offerings must not be kept until morning.

Mark 8:15New International Version (NIV) 15 “Be careful,” Jesus warned them. “Watch out for the yeast of the Pharisees and that of Herod.”

1 Corinthians 5:6-7 6 Your boasting is not good. Don’t you know that a little yeast ferments the whole batch of dough? 7 Get rid of the old yeast, so that you may be a new unfermented batch—as you really are. For Messiah, our Passover lamb, has been sacrificed.

These are just three of 52 Biblical passages that identify yeast as representing sin. Those who oppose the interpreting of the yeast in this mashal as sin are able to site only one obscure extra biblical sage in rebuttal. This parable is not the exception to the rule, it is the exceptional teaching of the Ruler, using an immutable symbol of sin to convey the reality of the present, temporary state of His kingdom.

Yeast was and is a symbol of sin in Judaism. This is undisputable. Therefore it cannot symbolize the positive influence of the gospel in this parable.

As in the previous parable, Yeshua is not saying that the kingdom of G-d is like yeast (sin), yeast is part of the illustration that shows what the kingdom of G-d is like (within time).

Notice that the yeast is added to the dough by a woman rather than a man. In the previous parable it was a man (Son of Man) that provided the seed for planting. This is reminiscent of the Farmer who sowed the seed in the parable of the sower. The Farmer represented G-d Himself and in the previous parable the sower of the mustard seed represents Yeshua Himself.

Here however the yeast is added by a woman rather than a man. Symbolically speaking, this is a reference to the entry of sin into the kingdom of G-d on earth.

Genesis 3:6New King James Version (NKJV) 6 So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate.

This subtle but profound difference is yet another proof that the parable of the yeast is about the negative effect of sin upon the kingdom rather than the spread of the gospel. It is blasphemous to suggest that the gospel is like yeast (sin).

Even though she put only a little yeast in three measures of flour, it fermented every part of the dough.”

With regard to this last line of the parable I think Shaul/Paul the apostle says it best:

1 Corinthians 5:6-7 6 Your boasting is not good. Don’t you know that a little yeast ferments the whole batch of dough? 7 Get rid of the old yeast, so that you may be a new unfermented batch—as you really are. For Christ, our Passover lamb, has been sacrificed.

Halakhah (The Way We Walk/The Way We go Forth)

In light of this chapter of Luke and in particular the two distinctly different parables of the Mustard seed and the Yeast, how do we walk our faith?

We are faced with the age old choice between accepting the influence of yeast (sin), or receiving the seed (gospel). The former requires great effort and brings weariness to the soul, the latter is a life giving gift that rests in the branches of eternity.

© Alastair Brown 2015

Introduction:

There are many localized variations regarding minor themes concerning the ancient Jewish betrothal and marriage customs, however, the primary themes are consistent throughout Jewish history and practice, and continue to find a place of prominence in the modern Jewish wedding ceremony. It is these common primary themes that I will discuss in this article. They are themes that arise from both Scripture and tradition and have been perpetuated for thousands of years. They are a living allegory for the great mystery of G-d’s relationship to Israel (empirical, ethnic) and of the relationship between Messiah Yeshua and the Ecclesia (Messianic community of believers). As such, they transcend their temporal function and become a picture of our eternity as believers, in love relationship with G-d.

Much of the information that follows is taken from both Biblical and Talmudic sources. The information from Talmudic sources, while not codified until a much later date, does pass on an oral tradition dating back to a time long before the Messiah’s birth. Many of the Talmudic articles on the subject of marriage affirm the spiritual allegory attributed to Messiah and His bride and are therefore a valid commentary on the events that continue to transpire regarding the second coming of Yeshua our Mashiyach and Hatan (groom).

Renewed Covenant Scriptures Regarding Betrothal & Marriage:

·         Legally free to marry & purposed for fruit

“Therefore, my Jewish brothers and sisters, you also were made to die from the Torah’s perspective (regarding marriage to sin), through the body of Messiah, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for G-d.” –Romans 7:4

We are dead to sin through the covenant blood of Messiah Yeshua and are therefore free to remarry. Yeshua is our groom and we marry for the purpose of bearing fruit.

·         Shidukin (arrangement, match making)/ Eyrusin (betrothal)/ Ketubah (it is written)

“For I am jealous for you with a godly jealousy; for I have betrothed you to one husband, so that to Messiah I might present you as a pure virgin.” –2 Corinthians 11:2

In this text Shaul/Paul is the Shadkhan (match maker, arranger).

·         Nisuin (to carry)/ Kidushin (Sanctification, from kadosh, set apart)—Marriage

“Wives, be subject to your own husbands, as to the L-rd. 23 For the husband is the head of the wife, as Messiah also is the head of the Messianic Community, He Himself being the Saviour of the body. 24 But as the Messianic Community is subject to Messiah, so also the wives ought to be to their husbands in everything.25 Husbands, love your wives, just as Messiah also loved the Messianic Community and gave Himself up for her (bride price), 26 so that He might sanctify (Kidushin) her, having cleansed her by the washing of water (Mikveh) with the word, 27 that He might present to Himself the Messianic Community in all her glory, having no spot or wrinkle or blemish; but that she would be holy (Set apart) and blameless. 28 So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; 29 for no one ever hated his own flesh, but nourishes and cherishes it, just as Messiah also does the Messianic Community, 30 because we are members of His body. 31 For this reason a man shall leave his father and mother and shall be joined to his wife, and the two shall become one flesh. (Gen. 2:24) 32 This mystery is great; but I am speaking with reference to Messiah and the Messianic Community.” –Ephesians 5:22-32

In this text Shaul/Paul uses the example of the Jewish betrothal and marriage to touch on a much deeper understanding of our relationship with Yeshua. This mystery is in part available to all who understand the process of Jewish marriage from betrothal to the wedding chamber.

SHIDUKHIN (ARRANGEMENT)—SELECTION OF THE BRIDE:

From ancient days it has always been the father of the groom who selects his son’s bride. In cases where it is not practical for the father to go to the home of the bride to arrange things, he sends a Shadkhan (arranger/matchmaker). This is exactly what happened in the case of Abraham’s selecting of a bride for his son Isaac:

”Abraham said to his servant (Eli-eytzer/My G-d is my helper, comforter), the oldest of his household, who had charge of all that he owned, ‘Please place your hand under my thigh, 3 and I will make you swear by HaShem, the G-d of heaven and the G-d of earth, that you shall not take a wife for my son from the daughters of the Canaanites, among whom I live, 4 but you will go to my country and to my relatives, and take a wife for my son Yitzak.” –Genesis 24:2-4

The Scriptures remind us that we were chosen by The Father (G-d) from before the creation of the world:

“Just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.” –Ephesians 1:4

Yeshua reminds us that:

“You did not choose Me but I chose you, and appointed you that you would go and bear fruit.” –Yochanan/John 15:16

The Bride Must Accept the Proposal:

In Jewish culture no woman may be forced to marry. Without the prospective brides acceptance of the marriage proposal there can be no marriage.

In Rebekah’s case, she had not seen her husband to be (Yitzak), but accepted his proposal based on the word of the servant (Eli-eytzer, My G-d is a helper). This is also true of each of us who have accepted Yeshua’s proposal having had it offered to us at the hands of the Ruach Ha-Kodesh (Holy Spirit/The Helper).

“The servant said to him, ‘Suppose the woman is not willing to follow me to this land; should I take your son back to the land from where you came?’” –Genesis 24:5

”Then they called Rebekah and said to her, ‘Will you go with this man?’ And she said, ‘I will go.’” –Genesis 24:58

However, we must remember that it is Yeshua as the Jewish bridegroom (Hatan) always initiates the love relationship. It is G-d Who selects us and not the other way around:

“We love Him because He first loved us.” –1 John 4:19

THE MOHAR—BRIDE PRICE:

From ancient times brides in Israel were purchased, a bride price (mohar) was paid as a means of showing that the groom valued the woman he was to marry. The price varied depending on the circumstances of those involved. In Yaakov’s (Jacob) case, he worked seven years as the bride price for Leah and Rachel. (Genesis 29:20)

To the modern reader this may seem to denigrate women, treating them as property rather than valued equals, however, in the context of the Biblical society the opposite was true. The pagan nations surrounding Israel were taking women to wife without ceremony or consideration of a woman’s value. When a wife displeased a husband in these communities she was tossed aside and replaced without consequence, often left to fend for herself and in many cases to die without provision because men were the providers of a family’s income and protection.

The value placed upon a Jewish bride was a means of protecting her and valuing her as a person rather than an object of property for men to abuse. The fact that a husband, “owned,” his wife was not demeaning in the least, it was a sign to other men and to the bride, that she was cared for and valued. The Hebrew word for wife, Be’ulah, means, “owned,” and the Hebrew word for husband, Ba’al, means, “master or owner”.

“When Abraham’s servant heard their words, he bowed himself to the ground before HaShem. 53 The servant brought out articles of silver and articles of gold, and garments, and gave them to Rebekah; he also gave precious things to her brother and to her mother.” –Genesis 24:52-53

Yeshua has paid the highest price as a mohar for His bride by dying on the tree:

“You were bought with a price; do not become slaves of men.” –1 Corinthians 7:23

”Who is given as a pledge of our inheritance, with a view to the redemption of G-d’s own possession, to the praise of His glory.” –Ephesians 1:14

”Knowing that you were not purchased with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19 but with precious blood, as of a lamb unblemished and spotless, the blood of Messiah.” –1 Peter 1:18-19

“Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from G-d, and that you are not your own? 20 For you have been bought with a price: therefore glorify G-d in your body.” –1 Corinthians 6:19-20

Ketubah (written)/ Eyrusin (betrothal)/ Kidushin (sanctification):

Following the shidukhin (arrangement) by the father via his shadkhan, the acceptance of the proposal by the bride and the offering of the gift by the groom; a binding covenant was entered into and a ketubah (written) document was signed. This process, known as both Eyrusin (betrothal) and kidushin (sanctification from Kadosh, meaning set apart), was conducted approximately one year prior to the actual marriage ceremony and was considered binding. So much so, that a divorce or get (Hebrew) must be obtained by the husband in order to dissolve the betrothal. It’s important to note that only a husband can initiate a get (divorce) Deuteronomy 24:1-4.

This is an affirmation of eternal security for the believer. Our security is not dependent on us because we’re not able to break our engagement once we’ve entered into the agreement. Only the groom can break the betrothal and Yeshua has no intention of doing so:

”I give them eternal life, and they shall never perish; no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. 30 I and the Father are one.” –Yochanan/John 10:28-30

“If we are faithless,
He remains faithful;
He cannot disown Himself.” –2 Timothy 2:15

MIKVEH (Immersion/Baptism):

Prior to the Eyrusin rite, both the groom and the bride immerse themselves in a ritual bath (mayim—living water) of purification called a mikveh. Yeshua was immersed by the forerunner Yochanan in preparation for Eyrusin. Likewise as believers we enter into the mikveh of immersion (baptism) as a sign of our new beginning, identifying with Messiah’s immersion.

The mikveh is a symbol of a fresh start, a new beginning, a new family unit which is to be born of the married couple.

Following their immersion in the mikveh the Eyrusin ceremony took place under a Chuppah (canopy). In ancient times the Chuppah was a separate room in the groom’s father’s home, later the tradition of a canopy developed.

The Chuppah is a symbol of a new household and of G-d’s protective covering over the couple and their future progeny. It is also a sukkah (both) which promises that G-d will one day Mishkhan (tabernacle, dwell) in the midst of His people for all eternity:

“As a bridegroom coming out of his chamber (Chuppah);
rejoicing as a strong man to run his course.” –Tehillim/Psalm 19:5

“Gather the people, sanctify the congregation,
Assemble the elders,
Gather the children and the nursing infants.
Let the bridegroom come out of his room (Chuppah)
And the bride out of her bridal chamber (Chuppah).” –Yo’el/Joel 2:16

THE CUP:

During the Eyrusin ceremony gifts/rings are exchanged and a cup of wine is shared. The cup used for this Kiddush cup is kept to be used again at the wedding ceremony in a years’ time. In ancient times the cup was most likely made of hardened clay: today a thin wine glass is used.

On the night He was betrayed, Yeshua offered His bride to be (Israel—empirical, ethnic and the birthing Ecclesia), a new covenant in blood, a wine cup, a kiddush (sanctifying) cup. This cup, the third cup of the Pesach/Passover Seder, taken after the main meal, is called Kos Geullah (cup of redemption):

“In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you.’” –Luke 22:20

“’For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’” –Luke 22:18

Following the Eyrusin ceremony the couple is considered married in every way except for cohabitation and sexual relations. Both bride and groom live apart for approximately one year. Something similar is seen in the length of time between Rebekah’s acceptance of Isaac’s proposal and their marriage in Canaan some time later.

The year was used by the groom as a time of preparation. It was traditional in the ancient Middle East for the groom to leave the bride’s home town and return to His father’s house where he would build a room onto his father’s dwelling place that would serve as the couple’s chadar wedding chamber following their marriage ceremony. The parallels with Yeshua and His bride are obvious. Yeshua has gone to prepare a place for us:

“ In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. 3 If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.” –Yochanan/John 14:2-3

Likewise, the bride spends the year in preparation for her groom’s return. She is to be ready at any hour of the day as the year draws to a close. She prepares items for her future home and a pure white dress for the wedding day.

We are reminded in the Scriptures that we should invest our time in those things which are eternal:

 “’Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal;’” –Mattitiyahu/Matthew 6:19

THE RETURN OF THE GROOM:

Tradition dictates that only the father of the groom may decide on the time for the groom’s return, neither the groom nor the bride know at what hour the groom will return to carry the bride to the wedding feast.

“But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.” –Mark 13:32

In many cases, as the year of waiting drew to a close, the bride’s household would wait late into the night, keeping oil lamps lit in case of the groom’s return. This tradition became common among certain groups and is still practised in some communities today. The groom would often return at night.

“But at midnight there was a shout, ‘Behold, the bridegroom! Come out to meet him.’” –Mattitiyahu/Matthew 25:6

The implications for us as believers are clear, we are to prepare ourselves and be constantly ready for our groom’s return.

The groom would return, often late at night, with a procession of family and friends from his father’s household, shouting out, with torches burning and the shofar sounding to herald his coming.

”For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the shofar of G-d, and the dead in Messiah will rise first. 17 Then we who are alive and remain will be caught up (nisuin, to carry) together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.” –1 Thessalonians 4:16-17

The groom’s entourage would be carrying an aperion (a seated canopy, carried on the shoulders of men). He would pick up his bride and place her in the aperion thus carrying her away to her new home.

The bride would cover her face with a veil and intermittently along the way the groom would check under her veil to ensure he had carried away the right bride. This tradition is called bedeken and came about due to the problems experienced by Yaakov (Jacob) at the hands of Laban his father in law, when he deceived him on his wedding night by substituting Leah for Rachel.

NISUIN (TO CARRY) THE CHUPPAH:

The Nisuin ceremony is the last stage of the betrothal and marriage. The Chuppah was a specially made embroidered canopy or a tallit (prayer shawl) held up by four poles. It was representative of the bridal chamber.

The groom enters the proceedings first, as the rabbi calls out, “Baruch haba b’shem Adonai,” blessed is he who comes in the name of the L-rd. The groom stands on the left hand side, then the bride enters to the call, “B’rukhah haba’ah b’shem Adonai,” blessed is she who comes in the name of the L-rd.

“O L-rd, do save, we beseech You;
O L-rd, we beseech You, do send prosperity!
26 Blessed is He who comes in the name of the L-rd;
We have blessed you from the house of the L-rd.
27 The L-rd is G-d, and He has given us light;
Bind the festival sacrifice with cords to the horns of the altar.” –Tehillim/Psalm 118:25-27

The bride walks around the groom either three or seven times as a symbol of her willingness to consecrate herself to her groom. Three times is symbolic of G-d’s three-fold betrothal to Israel:

“’I will betroth you to Me forever;
Yes, I will betroth you to Me in righteousness and in justice (1),
In loving kindness (chesed) and in compassion (2),
20 And I will betroth you to Me in faithfulness (3).
Then you will know the Lord.’” –Hosea 2:19-20

Seven is a symbolic promise of the bridal week and the completeness found in marriage. Mirroring the completeness of the creation week and the Shabbat rest of G-d.

The bride then stands to the right of her groom.

SHE’VA BRACHOT (Seven blessings):

The She’va Brachot (seven blessings) are pronounced beginning with the blessing over the Kiddush cup (the same cup used during the betrothal rite), but the cup is not drunk until the blessings are completed. These blessings are also known as Birkot Nisuin (blessings of being carried away):

ברוך אתה ה' אלהינו מלך העולם, בורא פרי הגפן.

Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, bo'rei p'ri hagafen.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who creates the fruit of the vine."

ברוך אתה ה' אלהינו מלך העולם, שהכל ברא לכבודו.

Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam shehakol bara lichvodo.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who created everything for His Glory."

The phrase is connected to Talmudic incidents in which the Sages said this phrase after failing in attempts to replace the people who baked people who baked the showbread and the people who compounded the incense in the days of the Temple in Jerusalem. It reflects both grace to accept what one cannot change and recognition that everyone has unique and irreplaceable talents as keys to a harmonious marriage.

ברוך אתה ה' אלהינו מלך העולם, יוצר האדם.

Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, yotzer haa’dam.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who creates man."

ברוך אתה ה' אלהינו מלך העולם, אשר יצר את האדם בצלמו, בצלם דמות תבניתו, והתקין לו ממנו בניין עדי עד. ברוך אתה ה', יוצר האדם.

Transliteration: Barukh ata Adonai Eloheinu melekh ha‑olam, asher yatzar et ha-adam b’tzalmo, b’tzelem d’mut tavnito, v’hitkin lo mimenu binyan adei ad. Baruch atah Adonai, yotzeir ha-adam.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who creates man in your image*, fashioning perpetuated life. Blessed are You, LORD, creator of man."

שוש תשיש ותגל העקרה, בקיבוץ בניה לתוכה בשמחה. ברוך אתה ה', משמח ציון בבניה.

Transliteration: Sos tasis v’tageil ha-akara b’kibutz baneha l’tocha b’simcha. Baruch ata Adonai, m’sameach Tzion b’vaneha.

Translation: "May the barren one exult and be glad as her children are joyfully gathered to her. Blessed are You, LORD, who gladden Zion with her Children."

שמח תשמח רעים האהובים, כשמחך יצירך בגן עדן מקדם. ברוך אתה ה', משמח חתן וכלה.

Transliteration: Sameiach tesamach reiim ha-ahuvim k’sameichacha y’tzircha b’gan eden mikedem. Baruch ata Adonai, m’sameiach chatan v’chalah.

Translation: "Grant perfect joy to these loving companions, as you did your creations in the Garden of Eden. Blessed are You, LORD, who grants the joy of groom and bride."

ברוך אתה ה' אלהינו מלך העולם, אשר ברא ששון ושמחה, חתן וכלה, גילה רינה, דיצה וחדווה, אהבה ואחווה, ושלום ורעות, מהרה ה' אלקינו ישמע בערי יהודה ובחוצות ירושלים, קול ששון וקול שמחה, קול חתן וקול כלה, קול מצהלות חתנים מחופתם, ונערים ממשתה נגינתם. ברוך אתה ה', משמח חתן עם הכלה.

Transliteration: Baruch ata Adonai Eloheinu melech ha-olam, asher bara sason v’simcha chatan v’kallah, gilah rinah ditzah v’chedvah, ahavah v’achavah v’shalom v’reut. M’hera Adonai Eloheinu yishammah b’arei Yhudah uv-chutzot Y’rushalayim kol sason v’kol simcha, kol chatan v’kol kalah, kol mitzhalot chatanim meichupatam u-n'arim mimishte n’ginatam. Baruch ata Adonai, m’sameiach chatan im hakalah.

Translation: "Blessed are You, LORD, our God, sovereign of the universe, who created joy and gladness, groom and bride, mirth, song, delight and rejoicing, love and harmony and peace and companionship. Soon, LORD our God, may there ever be heard in the cities of Judah and in the streets of Jerusalem voices of joy and gladness, voices of groom and bride, the jubilant voices of those joined in marriage under the bridal canopy, the voices of young people feasting and singing. Blessed are You, LORD, who causes the groom to rejoice with his bride."

THE CUP #2:

Following the blessings the Kiddush cup (the same cup used in the Eyrusin ceremony of betrothal) is drunk by both groom and bride and is then wrapped in a napkin and shattered beneath the groom’s foot.

“’For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.’” –Luke 22:18

The breaking of the cup is a more recent addition to the ceremony but it holds great significance. Originally the rabbis added the shattering of the cup in order to remind those present that even in joyous times we remember the destruction of the temple and Israel’s suffering. However the symbolism is also powerfully representative of the fact that no one else can ever drink from the cup that the married couple have shared. The covenant of marriage is sacred and sealed for ever in the sight of G-d. This is also the case regarding our marriage to Yeshua.

The marriage is then consummated in the bridal chamber, following which the groom calls out to the shadkhan (matchmaker) or friend of the groom, letting him know that the marriage has been consummated.

 ”And Yeshua said unto them, “Can the attendants of the bride chamber mourn as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, and then shall they fast.” –Mattitiyahu/Matthew 6:15

The couple then celebrates an elaborate wedding feast with their guests. The feast is followed by a seven day period together in seclusion, in order to complete the marriage week.

All of these events remind us of the Messianic community’s coming marriage to Yeshua. We will be caught up, and join with Him in spiritual marriage. He will finally drink again of the Kiddush cup with us and we will celebrate with Him at the wedding feast of the Lamb of G-d.

 ”’Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.’ 8 It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints.9 Then he said to me, ‘Write, “Blessed are those who are invited to the marriage supper of the Lamb.”’ And he said to me, ‘These are true words of G-d.’” –Revelations 19:7-9

©Alastair Brown 2015

Introduction:

Although Havdalah is not mentioned directly in the Scriptures, it’s a rite that is based on a central spiritual truth; that of being set apart, consecrated, distinguished from. Distinguishing between the holy and the mundane is key to G-d’s setting apart a people unto Himself.

Havdalah qualifies as positive tradition, that is, tradition that directs us to Messiah Yeshua and in turn, to the Father.

Havdalah is practiced at the culmination of the Shabbat after three stars have been sighted in the sky. Each Shabbat we welcome rest as a bride and on Saturday night we usher out the Shabbat with the light, wine and spices of Havdalah.

The Hebrew word, Havdalah, means to: distinguish, consecrate, separate, divide or set apart. It’s a ceremony that highlights the division between the Shabbat and the rest of the week. It’s a distinction made within the unity of the week. A week cannot exist without the Shabbat and the Shabbat is a distinct entity within that unity. Havdalah then, is a metaphor for the believer’s position within the unity of Messiah’s Ecclesia and subsequently, within the unity of G-d Himself.

The Havdalah ceremony also represents the division between the sacred and the secular, light and darkness, and between Israel and the Goyim (nations). It makes clear the fact that there are immutable moral distinctions in the universe. There is right and wrong, G-d’s way and humanity’s way. It is yet another opportunity to remind us of our need to return to Him in all things.

Havdalah is not commanded by the Torah. It’s simply a way to celebrate the ending of the Shabbat, just as we celebrate its arrival. It’s a process that seeks hope for the week ahead and the promise of a Shabbat that is yet to come.

“There remains a Shabbat rest for the people of HaShem.” –Hebrews 4:9

In order to arrive at Havdalah we must first set ourselves apart from the work week and withdraw into the Shabbat rest of G-d. The Ruach Ha-Kodesh (Holy Spirit) convinces believers that the Shabbat is a gift and sign to G-d’s chosen people Israel (empirical, ethnic, and historical).

12 HaShem spoke to Moshe, saying, 13 “But as for you, speak to the sons of Israel, saying, ‘You shall surely observe My shabbats; for this is a sign between Me and you throughout your generations that you may know that I am HaShem who sanctifies you. 14 Therefore you are to observe the Shabbat, for it is holy to you. Everyone who profanes it shall surely be put to death; for whoever does any work on it, that person shall be cut off from among his people. 15 For six days work may be done, but on the seventh day there is a Shabbat of complete rest, holy to the L-rd; whoever does any work on the Shabbat day shall surely be put to death. 16 So the sons of Israel shall observe the Shabbat, to celebrate the Shabbat throughout their generations as a perpetual covenant.’ 17 It is a sign between Me and the sons of Israel forever; for in six days the L-rd made heaven and earth, but on the seventh day He ceased from labour, and was refreshed.” – Shemot/Exodus 31:12-17

The Shabbat is the first feast of HaShem.

3 “‘Work is to be done in six days; but the seventh day is a Shabbat of complete rest, a holy convocation; you are not to do any kind of work; it is a Shabbat for Adonai, even in your homes.” –Vayikra/Leviticus 23:3

Set Apart Unto G-d:

When HaShem chooses a people, He makes a palah (distinction) between them and all other peoples by His presence.

16”For how then can it be known that I have found favour in Your sight, I and Your people? Is it not by Your going with us, so that we, I and Your people, may be palah—distinguished from all the other people who are upon the face of the earth?” 17 HaShem said to Moshe, “I will also do this thing of which you have spoken; for you have found favour in My sight and I have known you by name.” –Shemot/Exodus 33:16-17

G-d has called Israel (empirical, ethnic, and historical) to be a nation set apart unto Himself: distinct, chosen, special. The very definition of the word special requires a unique position in relation to others. If everyone is special, no one is special. This is not to say that all people are not valued, all people are valued by G-d, but He chooses certain people and peoples to serve a special purpose in His redemptive plan for humanity. This is what it means for believers to be set apart.

The people of HaShem are an, “enclosed garden,” set apart unto G-d.

“An enclosed garden, locked up safely, is my sister, my bride,
a spring amongst the rocks, concealed, a sealed fountain.” –Shir ha-Shirim/Song of Songs 4:12

*This quote reads the text of Shir Ha-Shirim as an allegory of HaShem’s love for Israel, as promoted by the famous commentator Rav Rashi.

We are a people who are holy (set apart) unto G-d. This is what it means to be kadosh Adonai (holy unto G-d).

The Hebrew word, Kadosh, meaning holy, has as its root the meaning of separation or to be set apart. It describes the very nature of G-d and is imparted by G-d as an instruction to His people. This is seen in many ways throughout Scripture. One example, spoken in the negative sense by Haman (Y’ma-shmo) the enemy of the Jewish people, says:

“Then Haman said to King Ahasuerus, ‘There is a certain people scattered and dispersed among the peoples in all the provinces of your kingdom; their laws are different from those of all other people and they do not observe the king’s laws, so it is not in the king’s interest to let them remain.’” –Hadassah/Esther 3:8

To be holy, separate, set apart unto G-d may bring persecution and rejection but HaShem is a shield for His children.

Kefa (Peter) quotes Leviticus 11:45, 19:2 and 20:7 when he exhorts the Ecclesia saying:

“But like the Holy One who called you, be holy yourselves also in all your behaviour; 16 because it is written, ‘You shall be holy, for I am holy.’” –1 Kefa/Peter 1:15-16

The Renewed Covenant (New Testament) continues the theme of separation:

”For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens;” –Hebrews 7:26

Believers in Messiah Yeshua are called to be set apart, distinct, called out ones:

“’Therefore, come out from their midst and be separate,’ says HaShem.
‘And do not touch what is unclean; And I will welcome you.’” –2 Corinthians 6:17 (Isaiah 52:11, Ezekiel 20:34)

Just as Israel continues to have a holy calling, so too believers in Messiah Yeshua have a sacred calling through Him:

”But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the goodness of Him who has called you out of darkness into His wonderful light;” –1 Kefa/Peter 2:9 (Exodus 19:5-6, Deuteronomy 7:6; 10:15, Isaiah 43:20-21)

We are sanctified by G-d’s truth through ha-D’var (The Word), Yeshua:

 ”I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world. 15 I do not ask You to take them out of the world, but to keep them from the evil one. 16 They are not of the world, even as I am not of the world. 17 Sanctify them in the truth; Your word is truth.” –Yochanan/John 17:14-17 

Shabbat Rest is Past, Present and Future:

Havdalah first became a codified Jewish institution somewhere between the 4th and 5th Centuries B.C.E. some 400 years prior to the birth of our Messiah Yeshua. The Soferim (scribes of the Second Temple period) introduced Havdalah to the synagogue service making it part of the Amidah prayer at the closing of the Shabbat. As this rite progressed, it became part of Jewish Shabbat home observance, “for the benefit of the children” –Yerushalayim Talmud.

As is the case with all the Shabbats (festivals) of HaShem, Havdalah involves aspects associated to all of the five senses in order to convey the truths of G-d to the entire being. It has a special emphasis on teaching the children.

“For He established a testimony in Jacob
And appointed a law in Israel,
Which He commanded our fathers
That they should teach them to their children,
6 That the generation to come might know, even the children yet to be born,
That they may arise and tell them to their children,
7 That they should put their confidence in G-d
And not forget the works of G-d,” –Tehillim/Psalm 78:5-7

The Shabbat begins and ends with candlelight, wine and prayer. Rest is welcomed with light and carried into the week with light. The celebration of Havdalah begins after nightfall on Saturday. In Orthodox homes the children are encouraged to look for three stars in the evening sky signalling that the Shabbat is ending and it’s time for Havdalah. In addition, Orthodox homes await the arrival of the head of the family, returning home from the Ma’ariv synagogue service.

The Havdalah ceremony begins with light. Traditionally light is not kindled during the Shabbat, as a result its first use after Shabbat is a religious one. Also, as the first act of the new week it recalls the first act of creation, when G-d said, “Let there be light”.

This has a number of implications for us as Messianic believers:

“Yeshua spoke again to them, saying, ‘I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.’” –Yochanan/John 8:12

Yeshua instructs us to be lights in the world of darkness:

 “You are the light of the world. A city set on a hill cannot be hidden; 15 nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. 16 Let your light shine before humanity in such a way that they may see your good works, and glorify your Father who is in heaven.” –Mattitiyahu/Matthew 5:14-16

We carry the light of Yeshua, His rest and salvation with us into the new week.

The Unity of the Havdalah Candle:

The Havdalah candle is a braided multi-wicked candle: it requires a minimum of two candles to be wound together. One commentator says that the candles of Shabbat, representing, “creation,” and, “redemption,” are bound together so that we take the experience of Shabbat, its peace and holiness with us into the new week. The candles of the Shabbat are also said to represent, “observance,” and, “remembrance”. The combining of these two candles then affirm the unity of the Jewish concepts of hagadah (telling) and Halakhah (The way we walk), reminding us that faith without works is dead. As Messianic believers we can also see the light of Messiah representing creation (The Word) and redemption (The way) bound together to assure us of our being chosen from before the creation of the world and that we are now eternally secure in the finished work of Messiah Yeshua.

We enter into the new week as new creations, redeemed by the blood of the sacrificial lamb. We also see the unity of both Jew and Goy in the body of Messiah, the Ecclesia (gathering together of believers).

In traditional Rabbinic thought the light of the Havdalah candle is a symbol of the Divine within humanity:

“The ruach—spirit of a human being is the light of HaShem,
Searching all the innermost parts of the soul.” –Mishlei/Proverbs 20:27

As followers of Yeshua we have received the deposit of the Ruach Ha-Kodesh (Holy Spirit), the spark of the Divine in us that is our assurance of our place in the Olam Haba (World to come).

With its many wicks the Havdalah candle becomes a burning torch, reminding us that our G-d is like a consuming fire (Deut 4:24, Hebrews 12:29), a jealous G-d Who calls us to be set apart (Havdalah). Wholly submitted to the reality of His rule as King of the universe.

The Overflowing Cup:

The Kiddush cup of wine is a symbol of joyous celebration and the provision of G-d. During Havdalah wine is poured into the cup and allowed to overflow into a plate or saucer beneath. The overflowing cup of abundance is a powerful image, best represented by King David’s Psalm:

“You prepare a table before me in the presence of my enemies;
You have anointed my head with oil;
My cup overflows.
6 Surely goodness and chesed (loving kindness, mercy) will pursue me all the days of my life,
and I will dwell in the house of HaShem forever eternally.” –Tehillim/Psalm 23:5-6

The overflowing cup is a symbol of G-d’s abundant blessing as we leave the security and peace of the Shabbat and enter the turmoil of the week ahead. His promise to us is that even in the presence of our enemies we can expect His overflowing blessing. Not only do we receive the overflow, we also in turn, overflow into the lives of others, that they might receive the Son and experience rest in the Shabbat to come. We carry His rest with us into the week.

It is said that Havdalah was originally devised in order to extend the rest and wonder of G-d’s Shabbat. This is never truer than it is for the follower of Messiah Yeshua, we carry the salvation of HaShem with us every day of the week. The week is a unity, its parts are divided within the greater wholeness that is seen in the sacred covenant of the number seven. Without the Shabbat the week is no longer echad (one), and without the six days of creation the Shabbat is no longer rest.  Therefore, Yeshua says:

“The Shabbat was made for human beings, and not human beings for the Shabbat. –Mark 2:27

Note that rest (Shabbat) comes both before and after creation. Sar Shalom, The Prince of Peace is the Author and goal of our faith. The essence of Shabbat is both the origin and the goal of creation.

Spilling wine is counter intuitive, messy and often reminds us of an accident at the dinner table. During Havdalah the overflow of wine is not only allowed, it is encouraged. It challenges our very way of thinking about G-d. He is seen here as an extravagant Father, pouring out His abundant love and chesed (mercy) for our benefit. Assuring us that we will carry all that we need and more into the week ahead.

The Aromatic Spices:

The fragrant aroma of the Havdalah spices is sweet and exotic, speaking of hope and of things to come:

“There remains a Shabbat rest for the people of G-d.” –Hebrews 4:9

 This passage speaks of the eternal rest of G-d, the Olam Haba, the everlasting Shabbat. The spices also speak of the present delight and sweet aromas of the temporal Shabbat, extending the fragrance of G-d’s rest in order to dispel the illusion of loss. Shabbat may be departing, but it is departing on a journey toward further rest, a rhythm of unity.

The B’samim (Spices: cinnamon, cloves) box, are usually held by a child, blessed and then passed around from person to person. In this way all present are given the opportunity to inhale the sweet fragrance of G-d’s rest. It’s a shared experience that reminds us that we are one in Him.  The concept of fragrance in relation to the believer is seen in the Renewed Covenant:

“But thanks be to G-d, who always leads us in triumph in Messiah, and manifests through us the sweet aroma of the knowledge of Him in every place.15 For we are a fragrance of Messiah to G-d among those who are being saved and among those who are perishing; 16 to the one an aroma from death to death, to the other an aroma from life to life.” –2 Corinthians 2:14-16

Our lives are a testimony to the peace and rest of Yeshua, the hope of the eternal Shabbat. We carry the fresh, sweet spice of Yeshua’s gospel and G-d’s love into the work week.

The most commonly used combination of spices in modern times are cinnamon and cloves. In the past however, Jewish people used sweet smelling herbs such as Hadas (myrtle), fragrant flowers and even rose water. The transition to the spice box didn’t occur until the 12th Century C.E.

As we sit at the Shabbat table witnessing the departure of the Shabbat we are reminded of the King’s Table of Shir Ha-Shirim (Song of Songs):

“While the king was at his table,
my perfume gave forth its fragrance.” –Shir Ha-Shirim/Song of Songs 1:12

The Spikenard of the Kings Table was a precious aromatic herb used in antiquity to welcome love. Havdalah provides us with yet another opportunity to welcome and receive the love of G-d in Messiah Yeshua, a love that will strengthen us for all that lies ahead.

The Havdalah Ceremony:

The Havdalah candle is lit to begin the Havdalah ceremony, the blessing over the light will come later.

The head of the household recites, “Behold, G-d is my Salvation (Yeshua)”.

Behold, G-d is my Yeshua (salvation); I will trust, and will not be afraid, for G-d HaShem is my strength and song, and He is become my Yeshua (salvation). Therefore with joy shall you draw forth living water from the wells of Yeshua (salvation). Yeshua (salvation) belongs to HaShem: Your blessing be upon Your people. HaShem of hosts is with us. The G-d of Yaakov is our refuge. The Jews had light and joy and gladness and honour. So be it with us. I will lift up the Kos Yeshua (cup of salvation), and call upon the name of HaShem.

The wine is poured out into the cup until it overflows and floods the plate beneath: it’s blessed as follows:

Blessing comes from You O Adonai our G-d, King of the universe, Who creates the fruit of the vine.

The spice box is taken and blessed:

All blessing comes from You O Adonai our G-d, King of the universe, Who creates various kinds of spices.

The spice box is passed around and each person present inhales its sweet aroma.

The blessing over the light is said:

Blessing comes from You O Adonai our G-d, King of the universe, Who creates the light of fire.

The head of the household uses the light by holding his hands near to it and allowing the light to reflect from the palms, fingers and the back of the hands. Just as the light reflects off of the hands, so too the light of Messiah reflects from us and illuminates the world. Israel and now the followers of Yeshua, are called to be a light to the nations.

The wine cup is then taken and the following blessing is said:

Blessing comes from You O Adonai our G-d, King of the universe, Who makes a distinction between holy and mundane, between light and darkness, between Israel and the Goyim, between the seventh day and the six working days. All blessing comes from You O Adonai, Who makes a distinction between holy and mundane.

The wine is drunk and the sweet taste of G-d’s provision lingers on the tongue.

Finally the Havdalah candle is extinguished in the wine that has overflowed onto the plate beneath. We see that the light of G-d births provision and abundance through the sacrificial death of His Son Yeshua.

The Authorized prayer book reminds us that:

1.       We have seen the symbols of Havdalah

2.       We have tasted the wine

3.       We have smelled the fragrant spices

4.       We have felt the heat of the flame

5.       We have heard the Word of HaShem

In this way all five senses are consecrated, set apart, distinguished for the L-rd as we return to the work week.

It is traditional to follow this ceremony with a reading that includes Yeshaiyahu/Isaiah 52:7:

“How lovely on the mountains
Are the feet of him who brings good news,
Who announces peace
And brings good news of happiness,
Who announces Yeshua—salvation,
And says to Zion, ‘Your G-d reigns!’”

As followers of Yeshua we are called to carry the good news of salvation with us into the week ahead.

To conclude the night it is traditional to sing Eliyahu Ha-Navi, a song that waits in expectation for Elijah to come and announce the coming Messiah.

Psalm 91 can also be read and the blessing for the week ahead is spoken over everybody”

“Shavuah tov, have a good week!”

Though many English translations of the Bible misunderstand Acts 20:7-12, the Greek text, as read and understood by a Jew, reads:

“Upon the first part of the week, motzei Shabbat (the time directly after Havdalah); the disciples gathered together to share a meal and Shaul/Paul began to speak with them…”

It was the custom of the early Jewish believers to continue to worship at the Temple in Jerusalem and in the diaspora they worshipped at the synagogues (Acts 2:46). After Havdalah they would gather together with the Ecclesia of Yeshua’s followers on Saturday night, the beginning of the Jewish day rishon, Sunday. The Shabbat was never replaced as the L-rd’s holy day of rest, nor does this text prove that it was. Those Gentile Christians who seek evidence for Sunday worship must look elsewhere. However, all days belong to G-d.

I wish to acknowledge my debt to the small booklet, “Havdalah, A Celebration of Separation for New Covenant Believers,” written by Neil and Jamie Lash for some of the information included in this blog. I prefer the words distinguish, set apart and divide rather than separation, when referring to Havdalah because in a very real sense we are never separated from G-d, in Whom all things exist and have their being.

We remain set apart through Yeshua within G-d.

Shavuah tov lekulam!

© Alastair Brown 2015