Sabbath - The Broader Perspective
Despite the fairly significant and hopefully enlightening review of the Shabbat in both traditional and Messianic Hebraic perspectives, it is very important to note that this by no means represents the fullness of the Hebraic perspective surrounding the Sacred Shabbat of The LORD. The previous review, despite its awesome outputs, does not yield for us the secrets of Shabbat with respects to the entire Mo’adim construct and The LORD’s grand plan for humanity. Oh most assuredly at the highest of levels does: Redemption; The Eternal Covenant; Holiness and Life Eternal … depict G_D’s awesome plan. Most assuredly have we already seen the outline of the plan and can be assured as well that Yeshua HaMashiach serves as the foundation for this plan. But … we also know that G_D’s Word is so much bigger than what we’ve just reviewed. We know that G_D’s Word will not leave us wondering about the details of his glorious plan. As such it is our right and duty to peel back the onion still further … so that we can understand how we are to approach this review of G_D’s Appointed Times.
The Hebrew word for Sabbath is “Shabbat”. It means “to cease, desist, or rest.” The word Shabbat, however, is a “relative” of the word “shevah”, which is the number seven. In fact the entire “aura” of Shabbat revolves around the number seven. Accordingly, the number seven becomes a symbolic figure or portrait of Shabbat and as such, rhythm, order, completion and rest. Understanding this relationship between the number seven and the Shabbat is quite important in a Hebraic Biblical or Torah context. Not coincidentally there is also a relationship between seven and the Biblical Festivals or “Mo’adim” – “Appointed Times”!
Shabbat was given first before all other appointed times and Shabbat is one of the great ten Words/Commandments given at Mount Sinai. Shabbat thus stands above all other times and essentially serves as a portrait/witness to the fundamental truths of The LORD … who he is … what he has done … what he stands for … what his objective is … when he acts … how he acts … how he loves his children! Yes dear reader … all of this is encapsulated in Shabbat … if one just ponders long enough with the right perspective.
Consequently contained within the Shabbat are the keys to understanding G_D’s broader order and design for creation. This is why Shabbat represents the singular most important element between G_D and Israel … and even all creation! Scripture even reveals that if a person does not observe Shabbat they assuredly will be cut off from Israel … and as we know at the end of the day it is only “all Israel” that will be saved! Shabbat is this important! There are reasons why The LORD wants us to understand the fullness of Shabbat … so let us continue on.
So … when we view “seven” in the context of Shabbat it should again be pointed out that the seventh day represents the completion of the “cycle” of creation. For six days The LORD did create and on the seventh day (Shabbat) he rested from all the works that he had done. Essentially the Shabbat was the culmination of creation’s journey from start to finish … a cycle where we see in The Word a progressive pattern of revelation and actions undertaken by The LORD to achieve his will over a defined period of time. In plain terms Shabbat encapsulates the “ascent” (aliyah) of The LORD’s creation. Herein is a Hebraic view point that is crucial to really understanding not just Shabbat but the overarching plan and will of G_D.
We should readily be able to discern from the record of creation a sense of both time and movement … a starting point … progressive movement … and ending point; agreed? Additionally we should note that the movement is not undirected … the progressive movement depicted within the record of creation is not coincidental but purposeful with each consecutive progression capitalizing upon previous progressions … setting the stage for the subsequent progressions. In essence it is about order and dominion over chaos/darkness/nothingness! Additionally this convention of time and progressive movement should be viewed within the context of Israel, the Holy Service, The Mishkan and even humanity … after all Shabbat was created for man and not man for Shabbat!
So if Shabbat does indeed present for us this portrait of divine progressive actions … over time … (this aliyah) how can we at a high level apply this Hebraic perspective to the Mo’adim … The Appointed Times of The LORD? Just what is the relationship between Shabbat and the other Mo’adim … can we definitively link Shabbat to these Festivals?
To begin the reader should understand the significance accorded to Shabbat within the giving of the Ten Great Words on Mount Sinai. This significance cannot be overstated! Because Shabbat serves as a parent commandment (mitzvah), under which all other appointed time commandments (mitzvot) hang … there are fundamental characteristics, principles and patterns of the parent that apply to the children. As such the children commandments (Pesach; Shavuot; etc.) are connected to the parent commandment (Observe Shabbat) in that they can’t be separated and the purposefulness of the children commands are ultimately to reflect the character of the parent command … the child reflects the character of the parent! Hmmm!
When we consider this uniquely Messianic Hebraic perspective of understanding Torah (revealed to us by Yeshua HaMashiach the Master Rebbe wherein the Torah commands hang from branches like leaves), we should understand that the role of the children commandments, in this particular instance the Mo’adim, is to reflect the nature and character of the parent commandment … the Shabbat. In essence the individual festivals, though unique unto themselves … with their own special characteristics, ultimately serve to reflect and enrich the greater truths and principles of Shabbat. As such the individual festivals are elements of a greater whole. A greater whole, as revealed in Shabbat that reflects G_D’s dominion, creative will and purpose for his creation.
Again quoting from the Talmud: “The Sabbath and the festivals constitute one complete cycle of Jewish observance that preference has been given to the singular form.”
Additionally then the Mo’adim should not only reflect the greater character of Shabbat but should also be viewed within the same pattern construct wherein we view the Mo’adim in a time and progressive action framework. Specifically we should view the Mo’adim as having a starting point … a path … and an end point … just like the original record of creation. We should consider the individual festivals to be part of the ascent (aliyah) revealing G_D’s plan for creation.
But if Shabbat itself is a portrait of creation … and it would appear that it is being implied that the Mo’adim as well should encapsulate an ascent (aliyah) … what is this ascent emblematic of if specifically not creation … given that this memorial of creation for all time has been designated by decree solely for the Shabbat? … Good question!
Given the nature of creation … and it’s defilement by the sin of our first parents Adam and Eve … it would seem that the aliyah we need to apply to the Mo’adim is an ascent not of creation … but rather restoration … re-creation!
Additionally it would seem apparent as well that we need to keep in mind that the entire “plan” of G_D has been revealed to Israel within the auspices of the Torah and the Everlasting Covenant. As such it would behoove us to take a brief look at these key elements in a Hebraic perspective to see what broader understanding can be ascertained.
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The reader may or not be surprised … that the Hebrew word Torah comes from the Hebrew root word yarah. Yarah means “to throw, to shoot (as an arrow for example), to aim at.” Yarah then is the directional process taken by a propelled object aimed at a particular target or end point. Yarah certainly implies: a shooter, a starting point, a traveling process, and an ending point. As a derivative of the word yarah … Torah in a Hebraic understanding means much more than a “legal code” or set of rules. Torah implies a starting point, a progression in a specific direction, and a final ending point.
By association of ideas Torah subsequently means, revelation, guidance and instruction and must not be interpreted in a solely legalistic (commands and statutes) sense! It is a way of life derived from the covenant-relationship between G_D and Israel. That Torah is not only law can be seen from the fact that it is equally well prophetic utterance (i.e. Isaiah or Psalms) and the counseling of the wise (i.e. Proverbs or Job). It would appear when viewed objectively that commandment is supplementary to Torah but not identical with it.”
As such the usual English translation of the Hebrew word Torah - “law” can be seen to be much narrower than the meaning of the word itself and not very accurate when used in variable contexts. Subsequently a much better English translation of the Hebrew term "Torah" might be “Teaching”, “Instructional Journey” or “The Way”!
Interestingly enough The Word does show how the Israelites were chosen to be the people of “the way” … HaDerech! The Israelites were commanded to stay upon HaDerech … deviating neither to the left nor to the right … but remain on the straight and narrow path.
In a Hebraic perspective the revelation of The LORD to humanity (Torah) is of course integral to peoples’ lives. It is integral to the everlasting covenant and the covenantal way of life. Torah represents the journey … the path … the mark that we are not to miss. And this life journey as detailed in Holy Scriptures is also a progressive path for believers … a path leading towards conformance to the righteous character of The LORD. Israel shall be holy for The LORD is holy!
Hopefully what is not being lost upon the reader at this point is the idea that “all of these things of G_D” are connected. Additionally it is quite important to discern the pattern revealed to us by G_D. We saw where Shabbat essentially encapsulates an “ascent” of creation. What must not be overlooked as well is the fact that Torah essentially represents a pathway (HaDerech) … an ascent (aliyah) in its own right. If Torah encapsulates the character and nature of G_D … and Israel is ordained to reflect the light of this glory unto the Nations as revealed within the auspices of the Everlasting Covenant … then it stands to reason that people and Israel must ascend from a condition of ignorance and weakness ultimately to be conformed to the character and nature of G_D.
Turing our focus and looking a bit closer at the Everlasting Covenant we should intuitively realize that this covenant … initiated with promises to Abraham … confirmed with Isaac … yet again established with Jacob … significantly enriched and codified at Mount Sinai … again enriched and codified at Horeb (in the Sinai) … enriched still further with the promises to David revealing the coming of Mashiach … finally was revealed and manifested in its entirety and codified in the perfect and spotless blood of Yeshua HaMashiach.
What we should be able to discern is yet again a pattern of progressive revelation and action undertaken by G_D to achieve his will and purpose. Within Torah itself we see the progression of how G_D … over time … revealed the richness of HIS plan through the auspices of the Everlasting Covenant. We yet again see that the pattern of ascent (aliyah) readily applies to the Everlasting Covenant and we should also readily understand that when viewed in this pattern there is no different “New Covenant” but there is assuredly New Testaments which serve to provide detail and enrichment with respects to previous revelations thereof.
Just like we encountered with our review of the Shabbat … Yeshua is paramount to everything. We have also seen in light of previous reviews that both Shabbat and The Everlasting Covenant remain in and through Mashiach critical elements for Israel … but also are now critical elements to all peoples that have been grafted into the Kingdom Israel.
But as we know Torah and the Everlasting Covenant is not just for individuals … but also for Israel, a nation forged by G_D himself! Israel of course as we can see from the wilderness experience and the Holy Temple, is a community with G_D at its center. So Torah represents not only the path for individuals but also the path for the nation … the path for the kingdom where G_D is KING.
In the Hebraic mindset the wilderness experience represents just as much a cultural and national evolution as it does a covenantal and religious dynamic. We see in the wilderness experience not just the establishment of the Mishkan … the Holy Service … and the Royal Priesthood but we also see the emergence of the governing social infrastructure wherein leaders are appointed over segments of the population and still further judges are appointed to mitigate social matters within the context of the laws handed down by G_D.
As such we know that the extent of the covenantal relationship between G_D and Israel extends far beyond the boundaries of religion and spiritual development. We know that Torah and the Everlasting Covenant are designed to be woven into the very fabric of the people, families, communities and nation of Israel.
Consequently the reader should have a better understanding of the nature of Torah in terms of the Covenantal relationship as viewed in the Hebraic perspective. Torah as such is not just something that is applied to the Jewish people … Torah rather is designed to represent the very fabric of the society and culture of Israel which then by no means is ever, ever designed to be a “secular” nation. Israel rather is a theocracy governed by G_D!
And … when we introduce the critical aspect that G_D is KING we assuredly must cast our attention towards the dwelling place of G_D and the Holy Service through which Israel interfaces with the KING! At the heart of Israel’s culture and society resides the presence of G_D!
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At the center of the community/kingdom Israel is of course the Mishkan (dwelling place of G_D) … be it the Tent of Meeting (Ohel Mo’ed) … translated literally as the Tent of Appointed Times or in later periods the Temple. The entire life of community Israel revolves around the relationship with G_D as expressed through the Holy Service (Avodah/Sacrificial System) conducted through the Priesthood.
As was detailed previously … what the Mishkan represents is the pure holiness that is G_D and as such the fundamental bond between G_D and Israel is this holiness which G_D reveals and manifests in order for Israel to become holy through G_D.
So the Holy Service and Mishkan serve as the mechanism and place wherein Israel worships, honors and praises G_D … while at the same time reconciles their differences (their sin and separation) with G_D and receives their instructions respective to holiness and how Israel is to operate internally and with the world round about them.
Although a full study on the Sacrificial System will certainly not be conducted herein, it must be noted that all Mo’adim are supported with specific sacrificial rituals and ceremonies which are very meaningful unto themselves. Also note as previously mentioned that the Tent of Meeting, by literal definition, is directly integrated into this G_D-Israel relationship. Below is a table depicting the specific sacrifices associated with each festival.
To assist with rudimentary understanding of the provided table please note the following:
The “OLAH” is a whole burnt offering made entirely to and for G_D … the OLAH is a sacrifice tied to the eternal covenant and represents Israel’s unique relationship with G_D. The different animal sacrifices associated with the Olah are for the most part representative of “All Israel” … Leaders … Family … Individuals. Then there is the “Chattat” or sin offering which is also required but not at all Mo’adim as can be seen.
Although it should seem intuitively obvious that there are patterns and pattern breaks of notable interest within the sacrificial summary provided above … the point to be made at this point in our journey is not overtly relative to the specific sacrifices but rather that we readily grasp the inseparable relationship between Israel and the Holy Service. This being stated however it should be noted that Shabbat is one of the exceptions wherein a “sin offering” is not made. In Hebraic terms this is indicative of the “goodness” of creation and the goodness of the recreation to come in the future … wherein of course there is no associated transgression or sin. Also note how Israel is ordained to offer up double the “lamb olah” on Shabbat … naturally signifying the very special nature of Shabbat as not just being “any day”.
To provide some more meaningful context of the avodah please refer to the following visuals:
Besides the sheer awe of contemplating the actual presence of G_D within the midst of the Israelite encampment, what should capture our attention is the sacred items and their placement which G_D commanded to Moses regarding the “Tent Of Meeting”.
What we can see and should observe:
1) The Altar representing Sacrifice
2) The Laver representing Cleansing after the Sacrifice
3) The Show Bread representing G_D’s continual sustenance
4) The Menorah representing the eternal light of G_D’s Holiness
5) The Incense Table representing the sweet savor of offerings to G_D
6) The Ark of the Covenant and Mercy Seat, separated by the veil, representing the righteous judgment of G_D
7) G_D’s Glorious Presence dwelling above the Mercy Seat
Please also keep in mind that inside the Ark of the Presence were: the Tablets of the Law given to Israel at Mount Sinai; the memorial jar of “Manna”; and finally Aaron the High Priest’s Staff! The placement of these items is not insignificant as the reader can probably surmise and is representative of: G_D’s perfect righteousness/holiness … G_D’s continual provision of sustenance … and finally G_D’s control over life and death.
What is critical for us in a Hebraic perspective however is to yet again observe and discern the emerging repetitive pattern! Can we not intuitively grasp the pattern of ascent (aliyah) within this sacrificial framework? Can we not see the movement from “outside the tent towards the Holy Of Holies where the presence of G_D resides”? Can we see the ascent as having a starting point … being directed and purposeful … displaying movement along an ordered path … and having a clearly defined ending point? This end point of course being G_D himself!
Let us also keep in mind that it is only the High Priest who, specifically anointed and attired in holy apparel and thoroughly set apart (kadosh/holy), is able to make “aliyah” beyond the curtain and into the Holy of Holies … the presence of G_D!
What this should reveal to us is that this pattern of ascent (aliyah) associated with the Mishkan is clearly related to the individual and corporate holiness of Israel. We assuredly know from the revelation within the B’rit Chadasha that Yeshua is the eternal Kohen HaGadol (High Priest), who makes intercession on behalf of Israel. But we also know as revealed within the B’rit Chadasha that the end game for true believers is to share in the glory of Mashiach and as such are able to exist in the presence of THE HOLY ONE of Israel!
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