Sukkot Reflection

Sukkot texts: Exodus 23:16; Leviticus 23:34-43; Deuteronomy 16:13-15; 1 Kings 8:2, 65; Matthew 17:1-4; Zechariah 14:16-19; Ezekiel 37:26-28; John 7:1-10, 37-39, 8:12-20; Revelation 21:22-23;

Sukkot (Temporary dwellings) is rich with symbolism and filled with potential for spiritual growth. Often we teach numerous aspects and principles, illuminations and halakhic principles based on the variety of kinetic practices that make up our observance of this feast of feasts. However, many only read about Sukkot, theorize over it, wonder at its prophetic significance and debate its purpose. In doing so the joy of remembrance is lost to the business of theology, resulting in the rotten fruit of human understanding rather than the joyous (simchah) fruit of HaShem’s Spirit.

Within the discipline of Yom Kippur (The fast) I find myself guilty of sin and am delighted at the sound of the Shofar (The voice of the Messiah Yeshua) in which I find a confirmation of the forgiveness I’ve received through His substitutional sacrifice. It’s in the practice of fasting that my soul is afflicted for good. The same is true of our Sukkot joy. It’s not in study alone but in the kinetic worship practice of Sukkot that we truly behold the light of Messiah as He illuminates the purposes of HaShem to us.

It’s in the act of constructing my sukkah that I become aware of the present Messiah, the ultimate ushpizin (guest) building alongside me. I consider His formerly frail earthly body and His eternally strong resurrected body and am reminded that this sukkah is temporary but the future sukkah it represents is eternal and unshakable.

I feel the rough hands of the builder (Hebrews 11:9-10) as He guides the nails and selects the palm branches for the roof. He speaks to my nefesh (soul), that central part of me that I chose to afflict five days prior as I fasted for Yom Kippur, He suggests that I look through the openings in the ceiling of the sukkah toward the stars. I’m filled with eternal hope, as I observe the messengers of HaShem gliding through space and time on their way to visit my temporary shelter.

“Look”, says Moshe, “Understand”, says Eliyahu, “the Kingdom of God has come” (Matthew 17:1-4).

As I wave the lulav (willow, myrtle, palm and citron: the wave offering), I treasure the work of God at every point of the compass, and in the heavens above and sheol below. The fragrance of the citron inspires zest for life, its shape, purity of heart and the palm branch celebrates the coming King.

Ruth (The Gentile believer) lights the festive candles of observance and remembrance and the light breaks out in supernatural awe as the Mashiyach speaks:

“I am the light for the world! The one who follows me, will not walk in darkness. You will have the light that gives life” –Yochanan/John 8:12

 As the seven days begin I ask, “Yeshua, is Abba here?” It’s not Yeshua but the Father who answers from behind me, beside me, above me, beneath me and within me, “I’m here my son, I’m well pleased in you.” The temporary sukkah and the world itself evaporates. I am standing in the Olam Habah (World to come) alongside me are many brothers and sisters, G-d and His Messiah are the light of this incomparable hope, seven days have become forever, a complex unity of life eternal, I no longer need to prepare my camping gear, when I camp with Dad He provides everything I need.

“On that day the branch (Messiah) of Hashem will be beautiful and glorious; and the fruit of the land will be the pride and splendour of Israel’s remnant. 3 Those left in Zion and remaining in Yerushalayim will be called set apart, and everyone in Yerushalayim written down for life… HaShem will create upon every dwelling place of Mount Zion and over those who assemble there a smoking cloud by day and a shining, flaming fire by night; for the Glory will be over everything like a chuppah (Wedding canopy). A sukkah will give shade by day from the heat; it will also provide refuge and cover from storm and rain.” –Yishaiyahu/Isaiah 4:2-6

“And I heard a loud voice from the throne saying, ‘Look! G-d’s dwelling place is now among humanity, and He will dwell with them. They will be His people, and G-d Himself will be with them and be their God.’” –Revelation 21:3

 © 2015 Yaakov Brown

An examination of The Day of Covering (Ransom by means of substitution)

Introduction:

The modern services of Erev Yom Kippur and Yom Kippur proper are, with the exception of “Kapporot” (Practised by a small minority of Jews) mostly devoid of emphasis on the providing of a blood covering for the remission of sin. This is because, left without a Temple (70 CE) and having refused Yeshua as the Mashiyach, Rabbinical Judaism needed to offer Jews an alternative to the G-d given directive of substitutional blood sacrifice (Leviticus 17:11; 16:2-34).

There are however a number of important and relevant aspects to the modern rabbinical observance that continue to reveal the Messiah. These prayers and traditions await their final revelation at the return of our King and play a present role in the lives of both Messianic and non-Messianic Jews today. There is also much for the Gentile follower of Messiah to learn from these practices.

The instruction for the observance of Yom Kippur (Day of Atonement), is recorded in Leviticus 23:26-32.

‘Adonai said to Moshe, 27 “The tenth day of this seventh month is Yom-Kippur; you are to have a holy convocation, you are to deny yourselves, and you are to bring an offering made by fire to Adonai. 28 You are not to do any kind of work on that day, because it is Yom-Kippur, to make atonement for you before Adonai your G-d. 29 Anyone who does not deny himself on that day is to be cut off from his people; 30 and anyone who does any kind of work on that day, I will destroy from among his people. 31 You are not to do any kind of work; it is a permanent regulation through all your generations, no matter where you live.32 It will be for you a Shabbat of complete rest, and you are to deny yourselves; you are to rest on your Shabbat from evening the ninth day of the month until the following evening.”’ –Vayikra/Leviticus 23:26-32Complete Jewish Bible (CJB)

The Hebrew text calls this day, “Yom ha-kippurim”, which literally translates, “Day of the coverings”. This makes sense when one reads of the number of sacrifices that are required (16:2-34).

One of the key aspects of this observance relating to the participation of both individual and corporate Israel, is the requirement to, “Humble your souls”. The Hebrew, “v’anaiytim et nefeshtaiychim” translates, “and afflict, sting, chasten and humble your entire being/core being (nefesh).” The Hebrew, “nefesh” meaning soul can be understood as referring to the core consciousness where all aspects of the being converge. Therefore it is also used as a distinct feature of the person when compared to the, “ruach” meaning spirit. This means that the ruach converges at the nefesh but can also be seen as a distinct part of the human being. Nefesh is also used as a metaphor for the appetite and in a general sense as a description of the action of human life as it relates to the individual’s earthly existence.

The Jew therefore, understands all these aspects of the command to, “humble your soul” and begins with a kinetic act of worship relating to the body (which is part of the soul), the act of fasting. From ancient times Yom Kippur has been known by the name, “The Fast” because it is the only G-d mandated fast in the Torah. This title was in use in first century CE during the earthly ministries of the Messiah and His disciples (Acts 27:9). The practice of fasting helps focus the other aspects of the soul and acts as a vehicle for complete humility in the face of G-d’s holiness. As we begin to fast we are acknowledging our sinfulness and our need for covering (a ransom made by substitution) in order to be in right relationship with G-d. We are also acknowledging our inability to atone for our own sin and our complete reliance on G-d for our salvation both as individuals and as a people. G-d has provided the means through Yeshua, however this does not negate the need for humility. No one can come to G-d without humility.

Yom Kippur and those of its practices that remain are therefore as relevant today as they were in ancient times. We find in the observance of this day a wonderful opportunity to again keep a short account with G-d regarding our sin and to have our faith and eternal security affirmed in the confession and forgiveness of this holy corporate gathering. It is an opportunity for us to repent as a people, together acknowledging our role and responsibility as light to the nations. It’s true that for the follower of Messiah, Yom Kippur occurs every day as we seek to walk humbly with our King, however, Yom Kippur cannot occur every day unless it first occurs as a singular event in our calendar. Therefore we keep the day in remembrance of what G-d has done, what G-d is doing and what G-d has promised He will do l’olam vayid.

For an article on the offerings of Yom Kippur and the Messiah foreshadowed, click on the link below to read last year’s Yom Kippur blog “Messiah and the Escaping Goat”:

http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/yom-kippur-the-messiah-the-escaping-goat

The Positive Traditions of Yom Kippur:

The Reconciliation of Ethnic Israel

“The Messiah our righteousness has turned from us. We are alarmed, we have no one to justify us. Our sins and the yoke of our transgressions He bore. He was bruised for our iniquities. He carried on His shoulders our sin. With His stripes we are healed. Almighty G-d, hasten the day that He might come to us anew; that we might hear from Mt. Lebanon (The Temple Mount) a second time through the Messiah.”


 –Oz M’lifnai B’reshit, Services for the Day of Atonement, Hebrew Publishing Co., 1928

This prayer is recorded in a Jewish High Holy days Siddur (prayer book) from 1928. It is part of the Musaf (between the morning and afternoon prayer service) which is added to the Yom Kippur observance. Though it doesn’t appear in more recent siddurim, it remains relevant today for all who call upon Hashem in humility.

Yom Kippur is a promise of the future redemption of ethnic Israel as prophesied by the prophet Zechariah and the Rebbe Shaul of Tarsus (Zechariah 12:10; 13:9; Romans 11:26). A day of national repentance when we (Ethnic Israel) will look on the one whom we have pierced and return to Hashem through the substitutional sacrifice of His Son Yeshua our Messiah.

“And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look upon Me, on Him Whom they have pierced, they will mourn for Him, as one mourns for an only son, and weep bitterly over Him, as one weeps over a firstborn.” –Zechariah 12:10

The Megillah of Jonah

The scroll of Jonah is read on Yom Kippur due to its repentant theme. We note that Jonah who represents Israel is left unrepentant at the end of the scroll. In fact the scroll of Jonah itself doesn’t end, why? Because Jonah (Israel) will be reconciled at a future date. This corresponds to the prophecies of both Zechariah and Paul the apostle (noted above). In the scroll of Jonah, Nineveh represents those who are repentant among the nations and Jonah (Israel), who has been a light to the nations (Nineveh) will later recognize and receive the Messiah in repentance, thus the end will come and Ha-Din (The Judgement) will be completed, the books of judgement will be opened and with them, the Lamb’s book of life in which the names of the redeemed are engraved in eternal blood (Yeshua’s sacrificial blood)

The Practice of Erev Yom Kippur:

The lighting of Candles and the Blessing for the Season

Candle Lighting

Barukh atah Adonai, Eloheinu, melekh ha'olam
Blessed are you, L-rd, our G-d, sovereign of the universe
asher kidishanu b'mitz'votav v'tzivanu
Who has sanctified us with Your righteous actions and commanded
l'had'lik neir shel [shabbat v'shel] yom tov (Amein)
us to light the candles of [Shabbat and of] the holiday (Amen)

Every Jewish Shabbat begins with the lighting of two candles, shamor v’zakhor, to observe and remember. We observe the convocation (Holy gathering) that HaShem has instructed and in doing so we remember what G-d has done, what He is doing among us and what He has promised to do in the future.

Blessing for the season: Shehecheyanu

Barukh atah Adonai, Eloheinu, melekh ha'olam
Blessed are you, L-rd, our G-d, sovereign of the universe
shehecheyanu v'kiyimanu v'higi'anu laz'man hazeh. (Amein)
Who has kept us alive, sustained us, and enabled us to reach this season (Amen)

We’re reminded that if it were not for the life giving providence of G-d we would not be able to observe the present season of His revelation.

Erev Yom Kippur

Kol Nidrey

Many Christians and some Messianic Jews reject the practice of Kol Nidrey (Voice of Annulment), which is prayed in the synagogue on the eve of Yom Kippur. The same say that this prayer contradicts the teaching of the Scriptures and in particular the teaching of Yeshua (Matthew 5:33-37). They say that no oaths or vows should be entered into by Christians. They are of course happy to make oaths and vows at weddings and other covenant occasions such as baby dedications and anniversaries.

“Again, you have heard that our fathers were told, ‘Do not break your oath,’ and ‘Keep your vows to Adonai.’ 34 And I tell you not to swear at all — not ‘by heaven,’ because it is G-d’s throne; 35 not ‘by the earth,’ because it is his footstool; and not ‘by Yerushalayim,’ because it is the city of the Great King.  36 And don’t swear by your head, because you can’t make a single hair white or black. 37 Just let your ‘Yes’ be a simple ‘Yes,’ and your ‘No’ a simple ‘No’; anything more than this has its origin in evil.” –Matthew 5:33-37

First we should note that not once in the text of Matthew 5:34-37  does Yeshua refer to making an oath or vow to G-d, rather He refers to making oaths and vows using objects in order to distinguish those oaths and vows as being more binding than a simple oath or vow to G-d. Yeshua is saying, “Do as the Torah says, and keep your oaths and vows to G-d”, He is illuminating the commandment and qualifying the truth by saying that every word you say is a vow, an oath, because every word you say is said before G-d. It is noteworthy that Yeshua begins Matthew 5 by saying, “I have not come to abolish the Torah but to fill it (illuminate its meaning).”

Rav Shaul (Paul the Apostle), a devote follower of Yeshua and an observant Jew made vows as testified to by the text of the New Testament.

“Shaul/Paul, having remained many days longer, took leave of the brothers and sisters and put out to sea for Syria, and with him were Priscilla and Aquila. In Cenchrea he had his hair cut, for he was keeping a vow.” –Acts 18:18

There is then no valid Biblical argument against the taking of vows, providing one remembers that everything we say is said before G-d and that He holds us accountable for all our words.

The other argument against the prayer of Kol Nidrey revolves around the idea that a believer can’t escape the obligation incumbent upon them in the taking of a vow. This is nonsense, every false word we have uttered in sin can be covered by the substitutionary ransom of our Messiah Yeshua. This is not to say that we’re no longer accountable, rather we are forgiven in Him and those things we are able to make amends for we act on while those that are impossible to keep we rest on His shoulders. Kol Nidrey does not release us from our rightful obligations, rather it releases us from vows and oaths made foolishly or in sin. This reflects the proper conduct of the Scriptures which teach that the foolish vows of an unwed daughter or a wife are subject to a Father or Husband’s approval or annulment (Numbers 30). Messiah is to be our Husband, HaShem is our Father, and therefore our foolish and sinful vows are subject to His approval or annulment.

Therefore, Kol Nidrey is a valid contemporary kinetic worship practice that is available to Messianic Jews and Christians for the sake of pruning our hearts and refining our relationship with G-d in Messiah our King.

Kol Nidrey is prayed on the eve of Yom Kippur as a petition for mercy from G-d and the annulment of foolish and sinful vows. This prayer also seeks HaShem’s help in fulfilling vows that have been left undone so that restoration may be made where possible. This reflects the entire essence of the Days of Awe which are the ten days of returning between Rosh HaShanah and Yom Kippur.

Kol Nidrey (Voice of Annulment)

"All vows, obligations, oaths, and anathemas, which we may vow, or swear, or pledge, or whereby we may be bound, from this Day of Atonement until the next (whose happy coming we await), we do repent. May they be deemed absolved, forgiven, annulled, and void, and made of no effect; they shall not bind us nor have power over us. The vows shall not be reckoned vows; the obligations shall not be obligatory; nor the oaths be oaths."

The leader and the congregation then say together

"And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourns among them, seeing all the people were in ignorance" –Numbers 15:26

Ashamnu (We are guilty): Based on Daniel 9

ASHAMNU: We have become desolate.
BAGADNU: We have betrayed our potential, our families, God Himself.
GAZALNU: We have stolen.
DEBARNU DOFI: We have spoken with "two mouths" – we have been hypocritical.
HEYVINU: We have made things crooked.
VI'HIRSHANU: And we have incited  others to act wickedly.
ZADNU: We have sinned intentionally.
CHAMASNU: We have been violent.
TAFALNU SHEKER: We have become desensitized to dishonesty.
YATZNU RA: We have given bad advice.
KIZAVNU: We have disappointed God, ourselves and others by not living up to our promises.
LATZNU: We have been contemptuous.
MARADNU: We have rebelled.
NI'ATZNU: We have provoked people.
SARARNU: We have turned aside closing our eyes to moral obligations.
AVINU: We have given in to  our impulses.
PASHANU: We have broken standards of behaviour that we know to be right and then justified this because of our egotism.
TZARARNU: We afflicted others.
KISHINU OREF: We have been stiff-necked.
RISHANU: We have been wicked. When Moses saw his fellow Jew striking another Jew, he called him "rasha (Wicked)." He never used this phrase in any other context.
SHICHATNU: We have been immoral.
TA'INU: We have erred.
TITANU: We have misled others.

Al Chet (Missing the mark)

For the sin which we have committed before You under duress or willingly.
And for the sin which we have committed before You by hard-heartedness.
For the sin which we have committed before You inadvertently.
And for the sin which we have committed before You with an utterance of the lips.
For the sin which we have committed before You with immorality.
And for the sin which we have committed before You openly or secretly.
For the sin which we have committed before You with knowledge and with deceit.
And for the sin which we have committed before You through speech.
For the sin which we have committed before You by deceiving a fellowman.
And for the sin which we have committed before You by improper thoughts.
For the sin which we have committed before You by a gathering of lewdness.
And for the sin which we have committed before You by verbal [insincere] confession.
For the sin which we have committed before You by disrespect for parents and teachers.
And for the sin which we have committed before You intentionally or unintentionally.
For the sin which we have committed before You by using coercion.
And for the sin which we have committed before You by  desecrating the Divine Name.
For the sin which we have committed before You by impurity of  speech.
And for the sin which we have committed before You by foolish  talk.
For the sin which we have committed before You with the evil  inclination.
And for the sin which we have committed before You knowingly or unknowingly.

For all these, G-d of pardon, pardon us, forgive us, atone for us. 

For the sin which we have committed before You by false denial and lying.
And for the sin which we have committed before You by a bribe-taking or a bribe-giving hand.
For the sin which we have committed before You by scoffing.
And for the sin which we have committed before You by evil talk  [about another].
For the sin which we have committed before You in business  dealings. 
And for the sin which we have committed before You by eating  and drinking.
For the sin which we have committed before You by [taking or  giving] interest and by usury.
And for the sin which we have committed before You by a haughty demeanour. 
For the sin which we have committed before You by the prattle of our lips. 
And for the sin which we have committed before You by a glance of the eye.
For the sin which we have committed before You with proud looks.
And for the sin which we have committed before You with impudence.

 For all these, God of pardon, pardon us, forgive us, atone for us. 

For the sin which we have committed before You by casting off the yoke [of Heaven].
And for the sin which we have committed before You in passing judgment.
For the sin which we have committed before You by scheming against a fellowman. 
And for the sin which we have committed before You by a begrudging eye. 
For the sin which we have committed before You by frivolity.
And for the sin which we have committed before You by obduracy.
For the sin which we have committed before You by running to do evil.
And for the sin which we have committed before You by tale-bearing.
For the sin which we have committed before You by swearing in vain. 
And for the sin which we have committed before You by causeless hatred.
For the sin which we have committed before You by embezzlement.
And for the sin which we have committed before You by a confused heart.

 For all these, G-d of pardon, pardon us, forgive us, atone for us.

And for the sins for which we are obligated to bring a burnt-offering. 
And for the sins for which we are obligated to bring a sin-offering.
And for the sins for which we are obligated to bring a varying offering [according to one's means].
And for the sins for which we are obligated to bring a guilt-offering for a certain or doubtful trespass. 
And for the sins for which we incur the penalty of lashing for rebelliousness. 
And for the sins for which we incur the penalty of forty lashes.
And for the sins for which we incur the penalty of death by the hand of Heaven. 
And for the sins for which we incur the penalty of excision and childlessness. 
And for the sins for which we incur the penalty of the four forms of capital punishment executed by the Court: stoning, burning, decapitation and strangulation. 

For [transgressing] positive and prohibitory mitzvot, whether [the prohibitions] can be rectified by a specifically prescribed act or not, those of which we are aware and those of which we are not aware; those of which we are aware, we have already declared them before You and confessed them to You, and those of which we are not aware --- before You they are revealed and known, as it is stated: The hidden things belong to the Lord our God, but the revealed things are for us and for our children forever, that we may carry out all the words of this Torah. For You are the Pardoner of Israel and the Forgiver of the tribes of Yeshurun (Beloved One) in every generation, and aside from You we have no King who forgives and pardons.

The Covering and Cleansing of the New Covenant:

Forgive us all these sins through the ransoming of Your Son our redeemer.

“He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

All we like sheep have gone astray; we have turned everyone to his own way; and the Lord hath laid on him the iniquity of us all.” –Isaiah 53:5-6

In the past You provided temporary atonement through the sacrificial system.

“Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat:

And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation that remains among them in the midst of their uncleanness.” –Leviticus 16:15-16

“And the L-rd spake unto Moses, saying,
‘For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.’” –Leviticus 17:1, 11

Now You provide eternal atonement through Yeshua our Messiah.

“For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifies to the purifying of the flesh:
How much more shall the blood of Messiah, Who through the eternal Spirit offered Himself without spot to G-d, purge your conscience from dead works to serve the living G-d?” –Hebrews 9:13-14

“For this priest (Yeshua), after He had offered one sacrifice for sins for ever, sat down on the right hand of G-d;
For by one offering He has perfected forever them that are being sanctified.” –Hebrews 10:12, 14

AVINU MALKEINU (OUR FATHER, OUR KING)

Avinu Malkeinu, Our Father, Our King,
Be gracious to us and answer us, for we are unworthy;
Deal with us in compassion and faithful love and deliver us.

Avinu Malkeinu, Our Father, our King, we have sinned before You.
Avinu Malkeinu, Our Father, our King, we have no King but You.
Avinu Malkeinu, Our Father, our King, deal with us for the sake of Your name.
Avinu Malkeinu, Our Father, our King, may the new year be good for us.
Avinu Malkeinu, Our Father, our King, nullify all evil decrees against us.
Avinu Malkeinu, Our Father, our King, render the counsel of our enemies of no effect.
Avinu Malkeinu, Our Father, our King, nullify the designs of those who hate us.
Avinu Malkeinu, Our Father, our King, nullify the designs of those who hate us.
Avinu Malkeinu, Our Father, our King, close the mouths of our adversaries and accusers.
Avinu Malkeinu, Our Father, our King, overcome our oppressors and adversaries.
Avinu Malkeinu, Our Father, our King, withhold plague from Your inheritance.
Avinu Malkeinu, Our Father, our King, forgive and pardon all our iniquities.
Avinu Malkeinu, Our Father, our King, blot out our transgressions from before Your eyes.
Avinu Malkeinu, Our Father, our King, return us in repentance to You.
Avinu Malkeinu, Our Father, our King, destroy the evil judgment decreed against us.
Avinu Malkeinu, Our Father, our King, let Your remembrance of us be for good.
Avinu Malkeinu, Our Father, our King, inscribe us in the book* of good life. 
Avinu Malkeinu, Our Father, our King, inscribe us in the book of redemption and salvation.
Avinu Malkeinu, Our Father, our King, inscribe us in the book of maintenance and sustenance.
Avinu Malkeinu, Our Father, our King, inscribe us in the book of merit.
Avinu Malkeinu, Our Father, our King, inscribe us in the book of forgiveness and pardon.
Avinu Malkeinu, Our Father, our King, let salvation soon spring forth for us.
Avinu Malkeinu, Our Father, our King, raise up the strength of Israel, Your people.
Avinu Malkeinu, Our Father, our King, raise up the strength of Your Anointed.
Avinu Malkeinu, Our Father, our King, fill our storehouses with plenty.
Avinu Malkeinu, Our Father, our King, hear our voice, spare us and have mercy on us.
Avinu Malkeinu, Our Father, our King, receive our prayer in mercy and with favour.
Avinu Malkeinu, Our Father, our King, open the gates of heaven to our prayer.
Avinu Malkeinu, Our Father, our King, turn us not back empty from Your presence.
Avinu Malkeinu, Our Father, our King, remember that we are but dust.
Avinu Malkeinu, Our Father, our King, have compassion on us, our children and infants.
Avinu Malkeinu, Our Father, our King, do this for the sake of those slain for Your sake.
Avinu Malkeinu, Our Father, our King, do it for Your sake, if not for ours.
Avinu Malkeinu, Our Father, our King, do it for Your sake and save us.
Avinu Malkeinu, Our Father, our King, do it for the sake of Your Name by which we are called.
Avinu Malkeinu, Our Father, our King, be gracious to us and answer us, for we have no good works of our own; deal with us mercifully and save us.

Aveinu Malkeinu, Our Father, Our King, forgive us for the sake of Yeshua our Messiah and in His name renew us.

Oz M’lifanai B’reshit

“The Messiah our righteousness has turned from us. We are alarmed, we have no one to justify us. Our sins and the yoke of our transgressions He bore. He was bruised for our iniquities. He carried on His shoulders our sin. With His stripes we are healed. Almighty G-d, hasten the day that He might come to us anew; that we might hear from Mt. Lebanon (The Temple Mount) a second time through the Messiah.”

Mi Sh’ana (Answer us)

Rabbi: He Who answered Avraham our father on Mount Moriah,
Cong: His son Isaac bound on the altar
Rabbi: Jacob in Bethel and Joseph in prison
Cong: He will answer us, He Who answered our forefathers at the red sea, Moses at Horeb, Aaron with censer, and Phineas when he rose from the people, He will answer us.
Rabbi: He Who answered Joshua in Gilgal, Samuel in Mizpah, David and his son Solomon in Jerusalem, Elijah on Carmel, and Elisha in Jericho,
Cong: He will answer us.
Rabbi: He Who answered Jonah in the fish, Hezekiah in his illness, Hananiah, Mishael and Azaryah in the furnace and Daniel in the lions den,
Cong: He will answer us.
Rabbi: And so it will be that before they call I will answer them, and while they are still speaking I will hear their prayer.

“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” –1 John 1:9

Lekhaiyay Olam Katavnu

Because of the redeeming death and resurrection of our Messiah Yeshua, with joy we acknowledge the writing of our names in the Lambs book of life for all eternity.

Lekhaiyay Olam Katavnu
We have been inscribed in the book of life forever!

Some have asked, “Why should I repent for things my nation has done wrong, things that I didn’t directly participate in?”

The answer to this is the action of the prophet Daniel, a tzadik (righteous one) among the exiles of Israel, who confessed to G-d concerning both his personal sin and that of his people, even though he himself was a righteous man who walked with G-d whole heartedly (Daniel 9).

© 2015 Yaakov Brown

Introduction:

There are four new years referred to in rabbinic literature:

1.)    The first of Nisan (Pesach: Passover). This is the only God ordained New Year (Exodus 12:2).
2.)    The first of Elul (Tithing of animals)
3.)    The first of Tishrei (Rosh Hashanah, Yom Ha-Zikharon, and Yom T’ruah: Acknowledging God as Creator, King and Judge). This is a God ordained date of remembrance but is known by different names in Scripture (Leviticus 23:23-25; Numbers 29:1). A single ambiguous reference is made to the title Rosh Hashanah in Ezekiel 40:1.
4.)    The 15th of Shevat (New Year for Trees: based on rainfall)

The following link from the Jewish virtual library is extremely helpful in gaining a fuller understanding of these dates.

https://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0015_0_14804.html

While the phrase Rosh Hashanah is mentioned in Ezekiel 40:1, where it refers to the beginning of the year in general and is understood within the context of exile, it is unclear as to when this particular New Year occurs. The sages suggest that this is a reference to Yom Kippur, leading to the connection between Rosh Hashanah and the beginning of the day (length of time) of judgement (Yom Ha-Din), that is, the ten Days of Awe leading up to Yom Kippur (Day of Covering). What is certain, is that there is a notable Biblical Jewish public gathering of remembrance that is commanded by God on this date. It has two clear titles in Scripture:

1.)    Remembering by Sounding (Zikhron T’ruah)

“And Hashem spoke to Moses, saying, ‘Speak to the people of Israel, saying, In the seventh month, on the first day of the month, you shall observe a shabbat, a remembrance proclaimed with sounding of shofrot (Ram’s horns), a holy public gathering. You shall not do any ordinary work, and you shall present a food offering to HaShem.” –Leviticus 23:23-25

2.)    Day of Sounding (Yom T’ruah)

“Now in the seventh month, on the first day of the month, you shall also have a holy public gathering; you shall do no ordinary work. It will be to you a day for sounding shofrot (Ram’s horns).” –Numbers 29:1

This year (beginning the Jewish year 5776) our congregation have been examining the text of Yeshua’s Unveiling (Revelation) leading up to the High Holy Days. We will complete our study of the text of Revelation following Simchat Torah (rejoicing in the Torah). There are many correlations to be made between the text of Revelation and the observance of the High Holy days. With regard to Rosh Hashanah I’d like to focus on three themes, all of which are connected to the voice of the Ram’s Horn.

The Main Rabbinic Themes of Rosh Hashanah:

a.)    God as Creator (from nothing). Most Jews agree that Rosh Hashanah represents God’s creation, either figuratively or literally (Genesis 1-2).
b.)    God as King (Exodus 15:18; Numbers 23:21; Deuteronomy 33:5; Psalm 93:1; Isaiah 6:1; 44:6)
c.)     God as Judge (Job 21:22; Psalm 7:11; Psalm 35:24; Psalm 82:8; Ecclesiastes 3:17)

The Ram’s Horn and the Themes of Rosh Hashanah:

Before sounding the ram’s horn we recite the following blessing:

“Baruch atah HaShem, Elohaynu Melekh Ha-olam, asher kidishanu b’mitzvah tov vitzivanu l’shmoa kol shofar”

“All blessing comes from You LORD our God, King of the Universe, Who has sanctified us with His right actions and has instructed us to listen to the voice of the ram’s horn”

This blessing is of great significance to those of us who have meet and been transformed by the Ram of God Yeshua our Messiah. We are to listen to the Messiah’s voice (kol), the very essence of creation and the thread that joins creation to the Kingship of God and His righteous judgement.

The use of the ram’s horn finds its origin in the binding of Isaac (Genesis 22), and is a symbol of redemption, strength, a call to war, a call to gathering,  a call to preparation and the sound of coronation (among other things).

Yeshua, the Ram of God (with respect to sacrificial redemption), whose voice is reflected in the sound of the ram’s horn, is connected to each of the themes of Rosh Hashanah in the following ways:

a.)    Voice (kol) of Creation: John 1
b.)    King of Kings: 1 Timothy 6:14-16
c.)     Judge: 2 Timothy 4:1

Remembering God in Practice:

God our Creator:

It’s fitting that both the new year of Pesach and the new year of Rosh Hashanah should reflect aspects of the Messiah. Yeshua is the word of creation and the lamb of Pesach, the essence of G-d’s voice and the sacrifice of God’s mercy. The Father spoke and the speaking breathed and humanity came into being. Rosh Hashanah is an opportunity for us to focus on this wonderful divine act and to consider how grateful we are for the life we have been given and the creation we enjoy. We remind ourselves of the speaking creative Word of God and accept the breath of His Spirit through the sound of the ram’s horn.

Practice: Sounding of the shofar

“Baruch atah HaShem, Elohaynu Melekh Ha-olam, asher kidishanu b’mitzvah tov vitzivanu l’shmoa kol shofar”

“All blessing comes from You LORD our God, King of the Universe, Who has sanctified us with His right actions and has instructed us to listen to the voice of the ram’s horn”

We listen and contemplate the various sounds of the shofar and the ways Yeshua speaks (kol) to us through each variation.

Tekiah: one long, straight blast (A call to gather)
Shevarim: three medium, wailing sounds (The unity of God)
Teruah: 9 quick blasts in short succession (right action in drawing near to completion)
Tekiah Gedolah: one extremely long, straight blast (The final Shofar announcing Judgement)

Shofar Liturgy:

Tekiah, shevarim, teruah, tekiah
Tekiah, shevarim, teruah, tekiah
Tekiah, shevarim, teruah, tekiah
Tekiah, shevarim, tekiah
Tekiah, shevarim, tekiah
Tekiah, shevarim, tekiah
Tekiah, teruah, tekiah
Tekiah, teruah, tekiah
Tekiah, teruah, tekiah gadolah

This past week while playing guitar with some Israeli friends I received a compliment about my guitar from my friend Liran: he said, “Your guitar has a beautiful voice”. He spoke in English but he was thinking in Hebrew. A Hebrew doesn’t think, “Sound” he thinks, “Voice”. In colloquial Hebrew, when we respond to the question, “Ma nish ma?” How are you? We may say, “Ha-kol b’seder” or, “b’seder” for short. This phrase literally translates, “The Voice is in Order”, here, “Voice” is considered a reference to the Universe or the essence that holds the Universe together. As Messianic followers of Yeshua we’re able to see the representation of Messiah Himself (John 1:1) in this phrase. The voice of the Ram is powerfully illuminated in these few words. We are in fact saying, “Because Yeshua exists, everything is in order”.

The “Kol”, voice of the shofar is unique and diverse. As the men of our congregation blew the shofrot this Rosh Hashanah we noticed that each shofar had a unique tone, vibration, power: and yet all the shofrot, large and small, were in perfect harmony. The voice of Messiah (The Ram) is also like this, He speaks to each one of us in a unique way and when we come together for the Holy gatherings of HaShem, Yeshua’s voice unites us in harmony to bring glory to God. We are therefore tasked with the simple obligation of listening to the voice of Yeshua. Each sound of the shofar conveys an aspect of His voice:

Tekiah: A call to gather for holy purpose

“let’s consider how to stimulate one another to love and right action, not forsaking our gathering together for holy purpose, as is the habit of some, but encouraging one another; and all the more as you see the day (Ha-Din: The Judgement) drawing near.” –Hebrews 10:24-25

Shevarim: The unity of G-d, Father, Son and Holy Wind

“Shema, hear, receive, contemplate, listen, understand, consider, remember and observe. O Israel (One who overcomes in God)! The L-rd (Merciful Father) is our God (Son and Ruler), the LORD (Holy Spirit our Comforter) is echad (a complex and intense unity)!” –Deuteronomy 6:4

Teruah: a call to right action in drawing near to completion, an alarm of preparation


“Let us not lose heart in doing good, for in due time we will reap if we do not grow weary.” –Galatians 6:9

Tekiah Gedolah: The final Shofar announcing Judgement and the Olam Habah (World to come)

“For the Lord (Yeshua) Himself will descend from heaven with a Loud voice (Kol Gedolah), with the voice of the archangel and with the shofar of Hashem, and the dead in Messiah will rise first.” –1 Thessalonians 4:16

God our King:

God is King of the Universe whether we admit it or not. He is also King over our lives whether we admit it or not. It remains then for us to either be subjects in His Kingdom or to receive His offer of adoption through Messiah and become His sons and daughters.

The traditional prayer of Rosh Hashanah, “Aveinu Malkeinu” is an ideal opportunity to remind ourselves of our position in G-d through Messiah Yeshua. He is truly our Father and our King, merciful and gracious, ever present to receive us when we turn toward Him.

Practice: Aveinu Malkeinu (Our Father, Our King)

Avinu Malkeinu

Avinu Malkeinu, Our Father, Our King
Be gracious to us an answer us, for we are unworthy;
Deal with us in compassion and faithful love and deliver us.

Avinu Malkeinu, Our Father, Our King
We have sinned before You
Avinu Malkeinu, Our Father, Our King
We have no King except You
Avinu Malkeinu, Our Father, Our King
Deal with us kindly for the sake of Your name
Avinu Malkeinu, Our Father, Our King
Renew a year of good for us
Avinu Malkeinu, Our Father, Our King
Annul every evil decree against us
Avinu Malkeinu, Our Father, Our King
Exalt the majesty of Your Messiah

Avinu Malkeinu, Our Father, Our King
Be gracious to us an answer us, for we are unworthy;
Deal with us in compassion and faithful love and deliver us.

Avinu Malkeinu, Our Father, Our King
Forgive and pardon our sins
Avinu Malkeinu, Our Father, Our King
Blot out our transgressions and remove our sins from Your sight
Avinu Malkeinu, Our Father, Our King
May we return to You in perfect repentance
Avinu Malkeinu, Our Father, Our King
Bring glory to Israel Your people
Avinu Malkeinu, Our Father, Our King
Provide us with Your abundant blessings
Avinu Malkeinu, Our Father, Our King
Grant our prayers for Your sake, if not for ours
Avinu Malkeinu, Our Father, Our King
Be gracious to us an answer us, for we are unworthy;
Deal with us in compassion and faithful love and deliver us.

God our Judge:

Rabbinical Judaism suggests that God’s judgement is represented as beginning at Rosh Hashanah and comes to completion at Yom Kippur. Those inscribed for good will then find simchah (Joy) in the feats of Sukkot, dwelling with Hashem and His righteous ones (Ushpizin: guests) and celebrating the Word of G-d together (Simchat Torah).

In this view we see the Day of Judgement as a period of time that spans ten days (Which can be seen as a metaphorical period in relation to the great and terrible Day of the LORD). These days are known as the Days of Awe, a time for repentance and introspection. Thus on Rosh Hashanah we practice the casting off of sin. This kinetic act of worship is called Tashlikh.

Practice: Tashlikh (casting)

We gather together to perform this rite. Why? Because our individual sin has a corporate impact. We take pieces of bread (made with yeast representing sin) from our pockets and cast them into a moving body of water. This reflects the words of the prophet Micah:

“He (God) will turn again, He will have compassion on us, He will enslave that which kept us in bondage and conquer it, casting away all our sins into the depths of the sea (metaphor for death).” –Micah 7:19

In other words, God will put death to death and as a result we will live. This is only possible because of the blood of our Messiah, “the life is in the blood” (Hebrews 9:22).

TASHLIKH (CASTING)

The thirteen attributes of G-d’s Chesed (Mercy)

CHAZAN: LORD, LORD, benevolent God
CONGREGATION: Who is a God like You,
CHAZAN: compassionate
CONGREGATION: who pardons iniquity
CHAZAN: and gracious,
CONGREGATION: and forgives transgression
CHAZAN: slow
CONGREGATION: for the remnant of His heritage?
CHAZAN: to anger
CONGREGATION: He does not maintain His wrath forever,
CHAZAN: and abounding in kindness
CONGREGATION: for He desires [to do] kindness.
CHAZAN: and truth;
CONGREGATION: He will again show us mercy,
CHAZAN: He preserves kindness
CONGREGATION: He will suppress our iniquities;
CHAZAN: for two thousand generations,
CONGREGATION: and You will cast all their sins into the depths of the sea.
CHAZAN: pardoning iniquity,
CONGREGATION: Show faithfulness to Jacob,
CHAZAN: transgression
CONGREGATION: kindness to Abraham,
CHAZAN: and sin,
CONGREGATION: which You have sworn to our fathers
CHAZAN: and He cleanses.
CONGREGATION: from the days of yore.
CHAZAN: The LORD is slow
 
The nine attributes of G-d’s patience
 
CONGREGATION: in From out of distress I called to God;
CHAZAN: to anger
CONGREGATION: with abounding relief, God answered me.
CHAZAN: and abounding in kindness,
CONGREGATION: The LORD is with me,
CHAZAN: pardoning iniquity
CONGREGATION: I do not fear
CHAZAN: and transgression,
CONGREGATION: what can man do to me?
CHAZAN: acquitting [the penitent]
CONGREGATION: The LORD is with me among my helpers,
CHAZAN: and not acquitting the impenitent],
CONGREGATION: and I will see [the downfall of] my enemies.
CHAZAN: remembering the iniquity of the fathers for the children,
CONGREGATION: It is better to rely on the LORD than to trust in man.
CHAZAN: for the third and for the fourth generation.
CONGREGATION: It is better to rely on the LORD than to trust in nobles.
 
Rosh Hashanah Torah readings and the Gospel of Yeshua:

The Torah readings assigned to Rosh Hashanah (Genesis 21:1-22:24) begin with the birth of the legitimate son Isaac, then speak of the reconciliation of the illegitimate son Ishmael and end with the redemption of the legitimate son Isaac. This has great significance to the follower of Messiah Yeshua because Yeshua’s shiliach Rav Shaul/Paul the apostle spoke of this very thing in his letter to the Romans (chapter 11), where he explains that the legitimate son ethnic Israel (Isaac) was chosen from the beginning and that through his turning away G-d has made a way for the reconciliation of the illegitimate son (Ishmael), the nations, by way of His messenger (Yeshua) after which He will redeem ethnic Israel (Isaac) through that same messenger, appearing in the text alongside the symbolic ram at Ha-keidah (The Binding).

© 2015 Yaakov Brown

An examination of Revelation 15.

Introduction:

This chapter is the preface to the pouring out of the seven final plagues (Rev. 16).

15:1 Then I saw another miracle, sign, wonder (Mophet) in the heavens, great and marvellous, seven messengers (Malakhim) who had seven plagues, which are the last, because in them the wrath of G-d is accomplished.

The words, “Then I saw” indicate a new vision in the chronology of Yochanan’s metanarrative. This sign is great and marvellous, inspiring awe.

The Greek, “semeion” meaning sign, is best represented by the Hebrew word, “Mophet” meaning, miracle, sign, wonder, token etc. The word, “Mophet” is used throughout the Tanakh (OT) to describe signs and wonders intended to bring a sense of awe to the people of Israel. Ezekiel the prophet is himself described as a, “Mophet”. Deuteronomy 13:2 explains that the proof of a prophet’s authenticity is the coming to pass of the, “Mophet” he performs (Ezekiel 12:6, 11, 24, 27).

The fact that at this juncture the wrath of G-d is called accomplished reminds us that Yochanan is seeing these things as they happen outside of his own time in history. G-d sees completed what we are unable to see within time and space.

2 And I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name, standing beside the sea of glass, holding harps of G-d. 3 And they sing the song of Moses, the bond-servant of G-d, and the song of the Lamb, saying,

If there was ever any doubt that Yochanan is, at the instruction of Yeshua, uniting the ancient Israelite Exodus to the present Unveiling of the last days, it is utterly silenced here. G-d is saying, for the last time, “Let My People Go!”

Verse 2 begins with a description of those who have been victorious over the beast, standing beside the sea of glass just as ethnic Israel stood beside the Red sea (Exodus 15:1-18). Following this wonderful sign of redemption the elders of Israel, along with Moses and Aaron, ascended Mt Sinai and meet with the L-rd, where they saw Him standing on, “a pavement of sapphire”.

“Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they saw the G-d of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself.  Yet He did not stretch out His hand against the nobles of the sons of Israel; and they saw G-d, and they ate and drank.” –Shemot/Exodus 24:9-11 (Ezekiel 1:22, 26)

The phrase, “mixed with fire” indicates judgement (Matthew 18:8; Luke 9:54; 2 Thessalonians 1:7):

“From on high he sent fire,
    sent it down into my bones.
He spread a net for my feet
    and turned me back.
He made me desolate,
    faint all the day long.” –Lamentations 1:13

The Song of Moses regarding Israel’s deliverance is joined to the song of the Prophet (The Lamb: Yeshua) Whom Moses spoke of so long ago (Deuteronomy 18:15-19).

The fact that the song of Moses is joined to the song of the Lamb shows that those who are true followers of the Messiah Yeshua will fully identify with the Jewish people. This is a wonderful picture of the unity of the Ecclesia (community of believers).

The Song of Moses:

It’s important to note that this is the song, “of” Moses and not a song, “about” Moses. In fact the song is about the delivering power of HaShem and His plan of redemption for ethnic Israel. It is a song that details a present redemption while prophesying a future redemption.

“Then Moses and the sons of Israel sang this song to HaShem, and said,

“I will sing to HaShem, for He is highly exalted;
The horse and its rider He has hurled into the sea.
2 “HaShem is my strength and song,
And He has become my salvation (Yeshua);
This is my G-d (Elohim), and I will praise Him;
My father’s G-d, and I will extol Him.
3 “HaShem is a warrior;
HaShem (Merciful) is His name.
4 “Pharaoh’s chariots and his army He has cast into the sea;
And the choicest of his officers are drowned in the Red Sea.
5 “The depths cover them;
They went down into the depths like a stone.
6 “Your right hand, O HaShem, is majestic in power,
Your right hand, O HaShem, shatters the enemy.
7 “And in the greatness of Your excellence You overthrow those who rise up against You;
You send forth Your burning anger, and it consumes them as chaff.
8 “At the blast of Your nostrils the waters were piled up,
The flowing waters stood up like a heap;
The depths were congealed in the heart of the sea.
9 “The enemy said, ‘I will pursue, I will overtake, I will divide the spoil;
My desire shall be gratified against them;
I will draw out my sword, my hand will destroy them.’
10 “You blew with Your wind, the sea covered them;
They sank like lead in the mighty waters.
11 “Who is like You among the gods, O HaShem? (Mikhael)
Who is like You, majestic in holiness,
Awesome in praises, working wonders?
12 “You stretched out Your right hand,
The earth swallowed them.
13 “In Your lovingkindness You have led the people whom You have redeemed;
In Your strength You have guided them to Your holy habitation.
14 “The peoples have heard, they tremble;
Anguish has gripped the inhabitants of Philistia (Palestinian).
15 “Then the chiefs of Edom (Red: sins like scarlet)  were dismayed;
The leaders of Moab (Who’s your father: son of incest), trembling grips them;
All the inhabitants of Canaan (subjugated) have melted away.
16 “Terror and dread fall upon them;
By the greatness of Your arm they are motionless as stone;
Until Your people pass over, O HaShem,
Until the people whom You have purchased pass over.
17 “You will bring them and plant them in the mountain of Your inheritance (Zion: where the Lamb stands in Revelation 14),
The place, O HaShem, which You have made for Your dwelling,
The sanctuary, O HaShem, which Your hands have established.
18 “HaShem shall reign forever and ever.” –Shemot/Exodus 15:1-18

The Song of the Lamb:

It’s important to note that this song is, “of” the Lamb, not, “for” Him. Therefore the following portion of Revelation 5 does not qualify as being the song of the Lamb because it is not of Him but about Him.

“And they sing a new song, saying,

‘Worthy are You to take the book and to break its seals; for You were slain, and purchased for G-d with Your blood men from every tribe and tongue and people and nation.

You have made them to be a kingdom and priests to our G-d; and they will reign upon the earth.

Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honour and glory and blessing. To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.’” –Revelation 5:9, 10, 12, 13

This new song (Revelation 5:9-13) is not, “The Song of The Lamb”, however it is the one song recorded in Revelation regarding the Lamb of G-d, His redeeming sacrifice, the resulting nation of priests purchased from every nation and His glory before the Father. It also mirrors aspects of the song of Moses, in particular the covering of blood (slain), which correlates to the Red sea and the passing over (Passover: Last Supper) and purchasing of a people (Exodus 15:16).

Like the song of Moses, the song of the Lamb (Which is at least partially recorded in the following lyrics) is a song of praise to HaShem, exalting Him in the deliverance of His people Israel (ethnic) and the people who belong to Him from among the nations. Notice that the following words (verses 3-4) give glory to the Father: Yeshua brings glory to the Father just as the Ruach Ha-Kodesh brings glory to the Father through the Son.

In the same way that the song of Moses is a song that Moses sang and taught Israel to sing, the song of the Lamb is a song that Yeshua sings and teaches His servants to sing in an act of exaltation toward the Father.

“Great and marvellous are Your works, (Psalm 111:2)
O HaShem (Merciful) Elohim (Judge), the Shaddai (Almighty);
Righteous and true are Your ways, (Psalm 145:17)
King of the blameless ones! (The Greek, “hagios” refers to saints, righteous ones, not nations)
4 “Who will not fear (be in awe), O Hashem, and glorify Your name? (Jeremiah 10:7; Psalm 86:9)
For You alone are holy;
For all the nations will come and worship before You, (Isaiah 66:23)
For Your judgements have been revealed.” (Zechariah 14:9-16)

This is the ultimate song of both physical and spiritual redemption. The people who Yeshua has made blameless by His blood are in awe of Hashem and their deliverance from both physical and spiritual darkness is being completed through the catalyst of G-d’s final judgements against the evil One and those who have chosen evil.

We’re not rejoicing in the loss of life that the Egyptians (worshippers of the Beast) suffered but in our deliverance from the oppression they brought upon us. Pharaoh’s stubbornness is the perfect human example of the unrelenting rebellion of Satan and his minions. Just as Pharaoh (a first born son) was consumed by the waters of Sheol and thereafter confined to Gehenah, so too Satan will be assigned to the Lake of Fire and eternal torment along with his armies and those whose names are not written in the Lamb’s book of life (Revelation 20:10, 14).

The concluding phrase of the song, “For all the nations will come and worship before You, For Your judgements have been revealed.” Is a reference to Zechariah 14:9-16, where G-d is seen as King over all the earth. This same passage also speaks of the time when G-d will dwell with Israel, camping (Mishkan – Tent of meeting) with her and with all who have believed on His Son.

5 After these things I looked, and the Sanctuary of the Mishkan (Tent of Meeting) of testimony in heaven was opened, 

Verse (5) the Greek, “skene” meaning tent is used, making the reference very specific. It is therefore the Tent of Meeting (Mishkan: Numbers 9:15) that is intended rather than the Temple. Why? Because G-d has just affirmed His promise to dwell with redeemed ethnic Israel and righteous humanity. Hence, tent (Camping with Dad) rather than Temple. This is a clear reference to Sukkot, the feast of booths, where Israel remembers camping in temporary dwellings around the Mishkan, known as The Tabernacle.

The Sanctuary of the Mishkan (Tent) then, is the Holy of Holies of the heavens, and the testimony is the heavenly representation of the ark of the testimony of G-d’s Torah (Hebrews 9:4). The fact that it is opened signifies the completion of its judgements upon the earth.

6 and the seven messengers who had the seven plagues came out of the Sanctuary, clothed in linen, clean and bright, and girded around their chests with golden sashes. 

In both Exodus and Ezekiel G-d’s glory inhabited the Sanctuary (Holy of Holies). This means that the plagues of G-d’s wrath are born of G-d’s immutable holiness. These messengers come forth from the manifest presence of G-d.

The white, bright linen clothing of the messengers along with their golden sashes are reminiscent of priestly garments (Leviticus 16:4). The fact that a single High priest was tasked with entering the Sanctuary infers that these seven messengers are sevenfold, a unity, perhaps a representation of G-d Himself as seen in the sevenfold Menorah and the sevenfold Spirit of G-d.

7 Then one of the four living creatures gave to the seven messengers (Malakhim) seven golden bowls full of the wrath of G-d, who lives forever and ever. 

“One of the four living creatures,” that is, one of the four Cherubim (Angelic beings that act as guardians over the Ark in the Holy of Holies) gives the seven messengers the seven golden bowls of the plagues of G-d’s wrath. This is a type of flashback detail. It is intended to remind us of the similar imagery that we find reflected in the earthly Mishkan/Temple structure and practise.

8 And the Sanctuary was filled with smoke from the glory of G-d and from His power;

The glory of Hashem is described in the same way in the book of the prophet Isaiah:

“I saw Hashem, high and exalted, seated on a throne; and the train of His robe filled the temple with glory. 2 Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another:

“Holy, holy, holy is HaShem Shaddai;
    the whole earth is full of his glory.”

4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.” –Yeshaiyahu/Isaiah 6:1-4

Yeshua Himself is likened to the K’vod (glory) of G-d:

“This Son is the radiance of the K’vodo (glory), the very expression of G-d’s essence, upholding all that exists by His powerful word; and after he had, through Himself, made purification for sins, he sat down at the right hand of HaG’dulah BaM’romim—The Majesty on High (Psalm 110:1).” –Hebrews 1:3

The glory of G-d manifest is often associated with smoke, thunder, the sounding of shofrot and fire from heaven (Exodus 40:34; 1 Kings 8:10-11; Ezekiel 44:4).

And no one was able to enter the Sanctuary until the seven plagues of the seven messengers were finished.

This is a familiar picture from the Tanakh. Whenever G-d manifests His glory upon the Mishkan (Tent of Meeting), no one, not even Moses His servant, was able to enter.

“Then the cloud covered the tent of meeting, and the glory of HaShem filled the Mishkan (Tent of Meeting). 35 Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of Hashem filled the Mishkan (Tent of Meeting).” –Shemot/Exodus 40:34-35

Why was no one able to enter the Sanctuary until all the plagues were finished? Firstly, the immense power and wrath of G-d outworked in the plagues made it impossible for anyone to enter. Secondly, the Holy of Holies is the future place of intimate relationship, a place that must release G-d’s wrath against evil and purge creation so that it can become a place of intimacy for the bride and groom.

We’re unable to approach G-d on our own merits. Nothing makes this clearer than the Holiness and wrath of G-d against evil, however, when the smoke of the judgement of G-d has settled, the Holy place is revealed to the set apart ones through Yeshua our High Priest.

Not only are we unable to approach the smoke filled Tent of G-d’s wrath and Holiness, we don’t want to. We prefer His mercy and the reconciliation born of His love.

When I was young I remember one evening when a local gang leader called my mother on the phone. My mother was known in the area where we lived as a righteous woman who stood for justice and righteousness. The gang leader threatened to come to our home and kill my mother and her husband and children (I found out the details of the conversation later in life). I won’t forget the measured and fierce response of my mother, “This home and my family belong to Yeshua the Messiah, if you come you had better be ready to face Him!” My mother never heard from that gang leader again.

I was frightened by the tone and ferocity of my mother’s voice that evening, I didn’t want to go near Her while she was speaking to the enemy of our family that way. However, when she had put down the phone she was as gentle with us as she had ever been. In hindsight I had nothing to fear from her fury, she was not angry with me but with those who would seek to harm me.

It’s the same with the plagues of G-d’s wrath. They are intended for the evil one and those that worship the beast. His fury may frighten us but it’s not directed toward us but toward our enemies.

Shalom aleichim, Peace Himself is with you.

© 2015 Yaakov Brown