Category Archives: Feasts

When is Shavuot, the Feast of Weeks or Pentecost?

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The short answer to this question is next Sunday, May 31. The long answer to this question and why the biblical feast of Shavuot falls on this day and not some other day is in the article below.

Since Shavuot is the only biblical holiday that involves counting days and weeks (hence its name, the Feast of Weeks), there are different opinions about when to start the count leading up to Shavuot. The Torah tells us to count from the Sabbath associated with the Feast of Unleavened Bread.

And you shall count for yourselves from the day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. Count fifty days to the day after the seventh Sabbath; then you shall offer a new grain offering to the LORD. (Lev 23:15–16, NKJV)

This sounds simple enough. Or is it?

The question and the subject of the debate is which Sabbath do you start counting from? The day after the weekly Sabbath occurring during the Feast of Unleavened Bread or the day after the high holy day Sabbath of the first day of the Feast of Unleavened Bread, which occurs on the fifteenth day of the first month of the biblical year?

In the first century in the time of Yeshua and the apostles, there were two main opinions among the leading Jews on when to start counting the weeks (called “the counting of the omer”) leading up to Shavuot. The religious sect of the Pharisees, whose spiritual descendants are the modern rabbinic Jews started the counting of the omer from the day after first high holy day of the Feast of Unleavened Bread, which is a high holy day Sabbath (John 19:31). On the other hand, the Sadducees, the other main Jewish sects of the first century (along with the Boethusians, which was likely a sub-sect of the Sadducees; see A History of the Jewish People in the Time of Jesus Christ, second division, vol 2, p. 37, by Emil Schurer; Commentary on the NT from the Talmud and Hebraica, vol. 4, p. 23 [commentary on Acts 2:1], by John Lightfoot) counted the omer from the day after the weekly Sabbath that falls within the week of the Feast of Unleavened Bread. Some modern Messianics follow the rabbinic method, while others follow the Sadducean method.

It is generally understood by historical scholars that the Jewish sect of the Pharisees interpreted the written Torah in light of Jewish oral tradition, while the Sadducees rejected oral tradition and adhered strictly to the written Torah (Schurer, pp. 37–38). According to Schurer,

In this rejection of the legal tradition of the Pharisees, the Sadducees represented the older standpoint. They stopped at the written law. For them, the whole subsequent development was without binding power” (ibid. p. 38). To the scribes and Pharisees, in contrast to the Sadducees, oral tradition took precedence over the Written Torah-law. It was intolerable to them that people should “interpret Scripture in opposition to tradition. The traditional interpretation and the traditional law are thus declared absolutely binding. And it is consequently but consistent when deviation from these is declared even more culpable than deviation from the Written Torah. It is more culpable to teach contrary to the precepts of the scribes, than contrary to the Torah itself [according to the B. Talmud, Sanhedrin ix.3]. (ibid. p. 12)

The first century Jewish historian Flavius Josephus (37 AD to 100 AD) confirms this. He writes,

[T]he Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the law of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. (Ant. XIII.10.6)

Commenting on Josephus’ statement, Louis Finkelstein, a noted the twentieth century rabbinic scholar writes,

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So what’s keeping you from celebrating YHVH’s feasts?

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Leviticus 23:2, Feasts. These feast (moedim) days are set-apart times for YHVH’s consecrated people. They are divine appointments between the Creator of the Universe and his called-out ones. Furthermore, they are love feasts (Jude 12) between YHVH-Yeshua and his bride, the saints of the Most High Elohim. The seven feasts of YHVH are also the perfect seven-step divine plan showing how YHVH-Yeshua will redeem his backslid people Israel, his adulterous bride, back to himself. These days are the embodiment of the gospel (the good news) message of the coming marriage between Yeshua and his bride and the establishment of his kingdom upon this earth in a full and universal sense! We show our belief, faith, love, anticipation and obedience to him by walking them out. 

To not set aside time for YHVH feasts from one’s secular schedule is to ignore the call of the Bridegroom, Yeshua, for us to go out to meet him. It is to deprive oneself of the joys of communing with the Set-Apart (Kadosh) One of Israel in this special and set-apart way. It is to disregard and treat as common and profane the consecrated times that YHVH established for him and his people to come together. It is to disregard the covenants, the national constitution and marriage agreement between YHVH and his people—redeemed Israelite believers who have been grafted in to the olive tree of Israel through a relationship with Yeshua, the Messiah, the Anointed Sent One of Israel (Rom 11:13–24; Eph 2:11–19). To disregard YHVH’s feast days is to show disregard for his Torah-commands—his precepts, teachings and instructions in righteousness. To do this is to violate his commandments, which is sin (1 John 3:4)!

So what’s keeping you from celebrating YHVH’s feasts?

 

The biblical feasts are YHVH’s NOT men’s or the Jewish feasts!

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Leviticus 23:2, My feasts [Heb. moedim]. YHVH calls these feasts his feasts. They’re not men’s feasts or the Jewish feasts! They came from YHVH and belong to him. When men pervert YHVH’s feasts by mixing in pagan traditions, they’re no longer YHVH’s feasts, but men’s feasts (e.g. Isa 1:13–15; Amos 5:21; Hos 2:11). When men pollute his feasts and appointed times, YHVH says that he hates them because they’re no longer his feasts (Isa 1:14–15).

In Ezekiel 20, we see that YHVH’s feasts (or sabbaths) are a covenantal sign between YHVH and his people (Ezek 20:12) that they were to live by (Ezek 20:11), yet which Israel, in rebellion, refused to do while in the wilderness. Instead they defiled his sabbaths by, presumably, not doing them and doing other things on those holy days (Ezek 20:13). Israel’s rebellion against YHVH with regard to their refusal to keep his sabbaths brought upon them YHVH’s judgments (Ezek 20:13). In other words, it was YHVH’s will for the Israelites to keep his sabbaths in the wilderness, but because of their idolatrous rebellion, they refused to do so.

In fact, YHVH calls refusing to observe his sabbaths idolatry and for this sin (along with other sins), the Israelites had to wander in the wilderness for forty years (Ezek 20:15–16). In profaning his sabbaths, YHVH accuses the Israelites of despising his Torah (Ezek 20:16).

YHVH then goes on to urge his people to not follow the example of their rebellious forefathers, but rather to walk in all of his Torah commands (including his sabbaths, Ezek 20:18–20). Because of their profaning his sabbaths, he punished them by scattering them in exile among the heathens. Those modern saints who refuse to keep YHVH’s Sabbath and feasts are walking in the same sin as the ancient Israelites.

Often people who refuse to keep YHVH’s feast days holy do so because the feasts conflict with their secular activities (such as their jobs). YHVH calls this idolatry and being like the heathen (Ezek 20:30, 32).

In the end times, YHVH is going to separate his people out from the heathen and bring them back into covenantal agreement with him including obedience to his sabbaths (Ezek 20:33–38). He will purge from his people those rebels who refuse to obey him including keeping his sabbaths (Ezek 20:38), which are a sign of his covenantal relationship with them.

 

Leviticus 23: Want to learn about YHVH’s biblical feasts?

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Over the years, I have published probably hundreds of written and video resources on the biblical feasts, which are all available to you free of charge. There are too many to list here, so I will provide links to where you can find them.

Written resources: https://www.hoshanarabbah.org/teaching.html#feast

Video resources: https://www.youtube.com/playlist?list=PL5EzE5DQnrHfWWbczzkRo6IOnglxhbRfM

Articles on this blog: https://hoshanarabbah.org/blog/?s=biblical+feasts&submit=Search and https://hoshanarabbah.org/blog/tag/biblical-feasts/.

Happy studying!

 

Leviticus 16:1—The Protocols for Coming Into the Presence of the Almighty Creator

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How do humans come into the presence of YHVH Elohim? There is one proper way to do so, and many improper ways. The Torah’s discussion pertaining to the rituals associated with the Day of Atonement (Yom Kippur) reveal to us what the proper protocol is and also alludes to the fact that there is an improper way to approach the Almighty Creator as well—something which brings disastrous results.

Now YHVH spoke to Moses after the death of the two sons of Aaron, when they offered profane fire before YHVH, and died… (Lev 16:1)

Elohim killed Nadab and Abihu because they came into the holy of holies in the Tabernacle of Moses (a representation of Elohim’s heavenly throne room) in a careless and indifferent manner. Not only were they intoxicated with alcohol, but they failed to follow the proper ceremonial protocols outlined by YHVH Elohim to come into his presence. The next few verses lay out what those protocols are to come before the King of the universe. To not follow those protocols brings the death penalty on the person. Such a person is entering illegally as an unauthorized trespasser.

Before exploring how to enter the presence of Elohim properly, let’s bring this abstract concept down to a level we can understand. For example, who hasn’t seen signs on private property that say something like this: “Private Property, No Trespassing,” “Government Property, No Trespassing,” “Unauthorized Entrance Prohibited,” “Violators Will Be Prosecuted to the Full Extent of the Law,” or “Violators Will Be Shot”? What happens to an uninvited intruder who climbs over the fence around the White House or over the walls of Buckingham Palace? He’s arrested if not shot on the spot. Similarly, there are penalties for coming into the throne room of the Almighty YHVH Elohim illegally.

…and YHVH said to Moses: “Tell Aaron your brother not to come at just any time into the Holy Place inside the veil, before the mercy seat which is on the ark, lest he die; for I will appear in the cloud above the mercy seat. (Lev 16:2)

YHVH Elohim doesn’t allow humans to casually saunter into his presence anytime and in anyway they want. Though he is our loving Heavenly Father, he is holy (set-apart) and is the Creator of the Universe who is to be feared and respected. He has the power of life and death; he gives life and can take it away. Humans (especially Christians) would do well to know their place before the Almighty, to treat him with the respect he is due and to follow his instructions in all areas of their relationship with him. Indeed, YHVH wants humans to come before him, but in the proper way.

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The Omer Count—What Is Its Spiritual Prophetic Significance?

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The 50 day count of the omer (the countdown to Shavuot, the Feast of Weeks or Pentecost) began last Sunday. Today is the fourth day of the first week of seven weeks of the counting of the omer. What is the purpose of this interesting ancient ritual? Why did YHVH command the Israelites and us as his commandment keeping (John 14:15, 21; 1 John 2:3–6; 3:4), one new man (Eph 2:11–19), grafted into the olive tree of Israel (Rom 11:11–32), and the “Israel of Elohim” (Gal 6:16) people to observe this curious ritual?

The counting of the omer is yet another step in YHVH’s plan of salvation, and an illustrative walking-it-out learning opportunity for the people of Elohim to discover what it means to grow up into the measure of the stature of the fullness of Yeshua the Messiah (Eph 2:13), and to become his glorious bride without spot or wrinkle (2 Cor 11:2; Eph 5:27) as my article below below explains.

There are 49 days between First Fruits Day, which occurs during the Feast of Unleavened Bread, and the Feast of Weeks (or Pentecost). Why does YHVH in the Torah command us to count the seven weeks or 49 days between these two events, with Pentecost occurring on the fiftieth day? The short answer is that Yeshua doesn’t want to marry a spiritual baby. For the long answer, keep reading…

From the Depths of Slavery to a Kingdom of Priests

Every detail in Scripture is for our learning and edification. All the examples of the past are for our learning upon whom the ends of the world are come (1 Cor 10:11; Rom 15:4). Everyday, YHVH is uncovering the prophetic mysteries hidden in the Scriptures that are being revealed to those who diligently seek him by diligently studying to show themselves approved as a workman rightly dividing YHVH’s Word (2 Tim 2:15).

YHVH’s command for us to count the omer as a countdown to the Feast of Weeks (Heb. Shavuot; Gr. Pentecoste, Lev 23:15–16) memorializes the Israelites’ journey from spiritual babyhood to adulthood. During this 49-day count, Israel ascended from out of the depths of slavery and suffering in Egypt, was baptized in the Red Sea, and then arrived at Mount Sinai—a place of a spiritual standing before YHVH as a kingdom of priests (Exod 19:6). It was there that YHVH gave them his instructions in righteousness—the Torah on Shavuot.This period represents Israel’s passage from slavery to freedom. They came out of slavery permeated with the leaven—the sins, values, and pagan concepts—of Egypt leaving it all behind as pictured by the Feast of Unleavened Bread. YHVH gave Israel 49 days to overcome and to get rid of the impurities of Egypt, and to become the nation of Israel—a holy priesthood and the bride of YHVH. There, at the foot of Mount Sinai, YHVH wanted them to become his ambassadors to this world of the truths of his heavenly kingdom.

The counting of the omer is the story of our lives also. It pictures our going from bondage to the world, the flesh and the devil and coming to a place of spiritual standing before YHVH, so that we can be used of him to advance his kingdom.

It’s a process ordained of YHVH and it’s his pattern that we must follow. There is no escape from this process if we are to be groomed and prepared for use in YHVH’s service.

Why Fifty Days Between the Wave Sheaf Offering and Shavuot?

Fifty is the biblical number signifying complete redemption or liberty. In ancient Israel, all debts were forgiven every seven years. This was called the seven-year cycle. Every seven years, one had to let their land rest; no crops were planted. This was called the land Sabbath. Seven seven-year cycles equaled 49 years. In the Scriptures, we see that seven is the number YHVH uses to signify completion or perfection. Therefore, seven sevens, or 49 years, signified total completion. Seven Sabbaths represents redemption, liberty or rest in its fullest or ultimate sense. The fiftieth year was therefore the year of jubilee when all slaves were set free, all land was returned to its original owners and when all debts were forgiven. If Passover and the Feast of Unleavened Bread signified deliverance from sin (Egypt), then Shavuot, occurring 50 days after the wave sheaf offering during the week of the Feast of Unleavened Bread, symbolizes total redemption, deliverance and victory over sin. How? For us, this occurs through the divine gift and glorious power of the indwelling presence of the Ruach HaKodesh (the Set-Apart Spirit), which Yeshua poured out upon his disciples on the day of Pentecost.

We must recognize this YHVH-ordained process, submit to it and realize what he wants to accomplish in our lives as a result. As we are going through the process, we must keep our eyes on the end goal and keep heading in that direction. Yeshua is that end goal. He is the “end” or “final aim, goal of the Torah” (Rom 10:4). He is “the fulfillment of the law” or full manifestation or fruition of the Torah (Matt 5:17). As such, he is our example to follow. Paul says we are to imitate him—to do what he did (1 Cor 11:1).

The 49 Days Represent a Time of Overcoming and Spiritual Development

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When Did Easter Replace Passover?

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Matthew 28:1, When did the early Christians first celebrate a day commemorating the resurrection of Yeshua?

Although the resurrection of Yeshua the Messiah is a biblical and historical fact, it’s celebration (known as Easter), is neither commanded in the Scriptures, nor was it celebrated by the original disciples of Yeshua. It is purely an invention of the church, which eventually replaced Passover! Here are the facts:

In A History of Christianity (vol. 1), Kenneth Scott Latourette states that notice of Easter as a festival occurs in the middle of the second century, but that festivals commemorating the resurrection of Messiah were presumably observed by at least some Christians from much earlier times (p. 137). Church historian, Philip Schaff, also attributes the beginning of the Easter festival to the middle of the second century (History of the Christian Church, vol. 2, p. 207). He states that the Christian Passover naturally grew out of the Jewish Passover, as the Lord’s Day (Sunday) grew out of the Sabbath. “It is based on the view that Christ crucified and risen is the centre of faith. The Jewish Christians would very naturally from the beginning continue to celebrate the legal Passover, but in the light of its fulfillment by the sacrifice of Christ, and would dwell chiefly on the aspect of the crucifixion. The Gentile Christians, for whom the Jewish Passover had no meaning except through reflection on the cross, would chiefly celebrate the Lord’s resurrection as they did on every Sunday of the week.” He notes that the early Christians commemorated the entire period between the death and resurrection of Yeshua with vigils, fasting, special devotions, meetings culminating in a resurrection feast celebrating the whole work of redemption. The feast of the resurrection gradually became the most prominent aspect of the Christian Passover (Easter celebration), but the crucifixion continued to be celebrated on Good Friday” (ibid., pp. 207–208).

Christians universally kept the Passover on the biblical date of Abib (also known as Nisan) 14/15, irrespective of the day of the week until A.D. 135 according to leading Sabbath scholar Prof. Samuele Bacchiocchi quoting the fourth century Christian historian Ephiphanius (From Sabbath to Sunday, p. 81). “This conclusion,” continues Bacchiocchi, “is supported indirectly by the two earliest documents mentioning the Passover celebration, since both emphasize the commemoration of the death rather than the resurrection of Christ. The Ethiopic version of the apocryphal Epistle of the Apostles [or Didache] says, ‘and you therefore celebrate the remembrance of my death, i.e., the Passover’ (ch. 15). In the Coptic version the passage is basically the same, ‘And you remember my death. If now the Passover takes place …’ (chap. 15)’ (ibid., p. 82). 

The second document that attests to the early church’s emphasis on the death rather than the resurrection of Yeshua is the Sermon on the Passover, by Melito, Bishop of Sardis (died ca. A.D. 190). According to Bacchiocchi, Melito provides a most extensive theological interpretations of the meaning of the Passover for early Christians. “Though Melito makes a few passing references to the resurrection, it is clear from the context that these function as the epilogue of the passion drama of the Passover. The emphasis is indeed on the suffering and death of Jesus which constitute the recurring theme of the sermon and of the celebration” (ibid., p. 83).

“The resurrection,” Bacchiocchi admits, “however, did emerge in time as the dominant reason for the celebration not only of the annual Easter-Sunday, but also of the weekly Sunday. The two festivities, in fact,… came to be regarded as one basic feast commemorating at different times the same event of the resurrection.” Bacchiocchi concludes,

It would seem therefore that though the resurrection is frequently mentioned both in the New Testament and in the early patristic literature, no suggestion is given that primitive Christians commemorated the event by a weekly or yearly Sunday service. The very fact that Passover, which later become the annual commemoration of the resurrection held on Easter-Sunday, initially celebrated primarily Christ’s passion [death] and was observed on the fixed date of Nisan [Abib] 15 rather than on Sunday, makes it untenable to claim that Christ’s resurrection determined the origin of Sunday worship during the lifetime of the Apostles. (ibid. p. 84)