Our Journey – His Path

The 59th positive commandment of the Torah is the instruction to blow the trumpets during times of war, joyous occasions, sacrificial ceremonies, High Holidays, and New Moon festivities. The multifaceted mandate underscores the trumpet’s pivotal role in the worship system of Scripture, emphasizing its resonance across various aspects of life.

P59 – To sound the trumpets when the sacrifices [are offered] and in times of difficulty, as [Numbers 10:10] states: “And you shall sound the trumpets….[1]

While the Mishneh Torah specifically cites verse 10, a deeper examination within the broader context and other Jewish interpretive texts reveals that this directive also implicitly encompasses the preceding verse. This holistic interpretation aligns with the dual themes presented in Numbers 10:9–10.

Numbers 10:9–10 (TLV)
⁹ Whenever you go to war in your own land against the enemy who is hostile to you, you are to sound short blasts of alarm. Then you will be remembered before Adonai your God and be delivered from your enemies. ¹⁰ Also at your days of rejoicing, feasts and new moons, you are to blow on the trumpets over your burnt offerings and fellowship offerings. They will then be a reminder for you before Adonai your God. I am Adonai your God!”

This commandment’s influence extends beyond its original context, as evidenced in the New Testament, particularly in the book of Revelation. Here, we see a direct reflection of this command with the hosts of Heaven adhering to it in John’s vivid depictions. The book of Revelation is rich with Temple imagery, often overlooked by many in Christianity due to a general unfamiliarity with Temple etiquette and its intricate operations.

John’s Apocalypse, replete with references to trumpets, offers a profound look beyond the veil, revealing the higher Heavenly Temple services alongside the echo that is the earthly Temple practices. In these passages, the trumpet not only serves as a link to the ancient commandment but also as a symbolic bridge connecting the temporal and the divine.

Revelation 8:2–3 (TLV)
² Then I saw the seven angels who stand before God, and seven trumpets were given to them. ³ Another angel came and stood at the altar, holding a golden incense burner. He was given much incense to offer up along with the prayers of all the kedoshim upon the golden altar before the throne.

In the book of Revelation, the introduction of trumpets is closely followed by the presentation of the assembly’s prayers. From this juncture onwards, the narrative is punctuated by trumpet blasts over several chapters, offering a vivid parallel to Numbers 10:9 and 10:10. This portrayal in Revelation weaves together elements of conflict and worship, mirroring the dual nature of the commandment.

The trumpet blasts not only signal the onset of divine wrath on behalf of God’s people but also serve as a backdrop to significant events, such as the directive to spread God’s word to nations (Rev 10:11), the emergence of the Two Witnesses, and the measuring of the Temple. This simultaneous unfolding of war-like scenarios and worshipful acts within the context of the trumpet blasts creates a rich tapestry that encapsulates the essence of the ancient commandments in a dynamic, apocalyptic setting.

The unique aspect of Revelation lies in its genre: it is an apocalypse. This means it offers us a glimpse beyond the veil, into the spiritual realm that is usually hidden from our everyday view. It reveals dimensions and events that are typically beyond our perception or understanding.

However, the literal manifestation of these events, as they unfold, remains largely enigmatic. While we observe the trumpets in Revelation accompanying both war and worship, as the command in Torah suggests, there’s an implication that there’s more for us to grasp. My suspicion is that there is a tangible, less veiled lesson or message embedded within this command, one that is immediately relevant and applicable to our current context.

Focusing Our Hearts

As we consider the present-day application of this ancient command, it’s important to recognize that Judaism views the blasts of the trumpet as more than mere sound. These blasts carry deep significance, a concept that the Apostles also endeavored to convey in their writings.

“Everyone is obligated in the blowing of the shofar — priests, Levites, and Israelites.” And the Talmud wonders about this in the Gemara, “Is this not obvious? [For] if they are not obligated, who would be obligated?”[2]

“It is from the roots of the commandment that [it is] since at the time of the sacrifice they would need to properly focus their attention — as it is well-known that it is disqualified by certain thoughts”[3]

These Jewish writings illuminate the purpose of the command: to direct our focus towards God. Amidst chaos, it’s easy to lose sight of the One in control. During celebrations, we often become engulfed in self-indulgence. This tendency isn’t limited to secular contexts; even Christian celebrations of Yeshua as the Messiah can become overshadowed by materialism and self-focus, drifting away from the true essence of the holiday.

This human tendency to drift away from focusing on God is precisely why the commandment to sound the trumpets exists. It serves as a deliberate act to recenter our hearts on Him. However, the question arises: in our contemporary context, what does making these trumpet blasts actually entail? The Apostles, drawing inspiration from the prophets’ teachings, shed light on this, offering insights into how we can embody this command in our daily lives.

As we seek to understand what ‘making trumpet blasts’ means in a modern context, the Bible offers insightful guidance. Isaiah 58:1 (ESV) instructs: ‘Cry aloud; do not hold back; lift up your voice like a trumpet; declare to my people their transgression, to the house of Jacob their sins.’

This directive to use one’s voice as a trumpet for proclaiming truth is echoed in the New Testament. In Colossians 3:16 (TLV), we find a similar call: ‘Let the word of Messiah dwell in you richly, teaching and admonishing one another with all wisdom in psalms and hymns and spiritual songs, singing with gratitude in your hearts to God.’ Just as Isaiah urges a bold proclamation of truth, the Apostles encourage us to raise our voices in teaching and admonition, using wisdom and gratitude as our guides.

With this understanding of the trumpet’s symbolic representation as the voice, we can further explore how the Apostles of Yeshua taught us to incorporate this commandment into our daily lives. This concept is not only evident in their teachings but also vividly demonstrated in their actions.

One notable instance is the story of Paul and Silas. Their experience in prison exemplifies the application of this commandment in a context akin to war. Faced with adversity, instead of succumbing to despair, they engaged in spiritual warfare through prayer, akin to sacrificial acts, and hymns, symbolic of trumpet blasts.

Acts 16:25–26 (TLV)
²⁵ But about midnight, Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. ²⁶ Suddenly there was such a great earthquake that the foundations of the prison were shaken. Immediately all the doors were unlocked, and everyone’s chains came loose.

In this moment, Paul and Silas’s choice to pray and sing hymns amid their imprisonment becomes a powerful testament to the concept of using one’s voice and spiritual acts as instruments of war and worship, in line with the ancient commandment.

Reflecting on the account of Paul and Silas, let’s revisit the passage from Revelation I mentioned earlier, now with a deeper understanding of its symbolism in the context of their experience.

Revelation 8:2–5 (TLV)
² Then I saw the seven angels who stand before God, and seven trumpets were given to them. ³ Another angel came and stood at the altar, holding a golden incense burner. He was given much incense to offer up along with the prayers of all the kedoshim upon the golden altar before the throne. ⁴ And the smoke of the incense, with the prayers of the kedoshim, rose before God from the angel’s hand. ⁵ Then the angel took the incense burner and filled it with fire from the altar, and threw it to the earth; and there were clashes of thunder and rumblings and flashes of lightning and earthquakes.

Previously, I often felt that the elements of song and praise in worship didn’t resonate with me as deeply as prayers and teachings. However, this study has shifted my perspective. I am now beginning to understand that no single aspect of worship stands in isolation. Each element, whether it’s song, prayer, or teaching, plays an essential role in the holistic function of the Temple and in the life of a disciple of Jesus.

John begins his letter by mentioning things ‘that were, are, and will be.’ This introduces a thought-provoking question: Did Paul and Silas, through their experience, contribute to the imagery we see in Revelation 8? While only God knows the answer, what remains clear is the transformative power of their prayers and hymns. Similarly, the imagery in Revelation highlights the profound significance of each aspect of worship. They weave together into a unified and harmonious expression of faith, applicable in both times of peace and war.

Making Music

For the way of nature is to stand asleep, and there is nothing as arousing as the sounds of music, [as is] well-known — and all the more so, the sounds of trumpets, which is the greatest sound of all musical instruments. And there is also another purpose, aside from arousal to focusing attention, that is realized through the sound of the trumpet; and that is that the sound of the trumpets removes all other worldly concerns from the heart of the listener, such that at that time he will only [direct] his heart to the matter of the sacrifice.[4]

This profound understanding of the impact of music, particularly trumpets, resonates through the teachings of the Apostles and the broader Jewish tradition. The Angel of Yeshua, as depicted in Revelation, projects His voice like a trumpet, symbolizing our call to use our voices in a similar manner. Our prayers, praises, and songs thus become our modern-day trumpets.

1 Corinthians 14:15 (TLV)
¹⁵ What is it then? I will pray in my spirit, but I will also pray with my mind. I will sing praises with my spirit, and I will also sing praises with my mind.

Ephesians 5:18b–20 (TLV)
^18b Instead, be filled with the Ruach, ¹⁹ speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your heart to the Lord— ²⁰ always giving thanks for everything to God the Father, in the name of the Lord Yeshua the Messiah.

James 5:13 (TLV)
¹³ Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praises.

Through this study, my appreciation for this commandment has notably deepened. The sound of the shofar, with its profound ability to stir the soul, has always had a special place in my heart, particularly in the context of worship services. Recently, its crucial role has been further highlighted in the context of Israel’s current war. The images of Israel blowing their shofars before engaging in warfare in response to the October 7th terrorist massacre, have been striking and poignant.

I now realize that my understanding of the shofar’s complete significance in worship is still evolving. While I have always enjoyed music, it had not been the central focus of my worship practices. This deepened understanding has inspired me to pursue a more integrated approach to my worship. Embracing the act of making music, or ‘sounding the trumpet’, will take on a new importance in my own spiritual expression.

Hebrews 13:15 (TLV)
¹⁵ Through Yeshua then, let us continually offer up to God a sacrifice of praise—the fruit of lips giving thanks to His name.

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The 48th positive commandment, as listed by Maimonides, pertains to the Musaf (additional) offerings on the Day of Atonement.

P48 – To offer an additional sacrifice on the fast [of Yom Kippur], as [Numbers 29:7] states: “On the tenth of the seventh month….”^[1]

Researching this command posed a challenge for me. There are three distinct positive commands related to the Day of Atonement. Should I consolidate them into a single post, or would it be more beneficial to detail each one separately? While I found several allusions to Yom Kippur in the New Testament, there aren’t clear demarcations that separate these commands. This has left me pondering the best way to move forward. For now, I’m leaning towards three individual posts, but I’m open to consolidating them if needed.

I’ve drawn extensively from the Yom Kippur Machzor, a prayerbook used for the High Holidays. It encapsulates the essence of the day, particularly with regard to the musaf command—the directive for additional offerings.

Yom Kippur stands as a day of communal repentance, where the collective “we” profoundly eclipses the individual “I” in our relationship with God. Over the past several years, Earlene and I have immersed ourselves in understanding and participating in the High Holidays. During this time, we’ve engaged in numerous conversations with well-intentioned Christian brothers and sisters. Many question the need for the Day of Atonement, often asserting, “Our sins are already forgiven,” as a decisive response. Regrettably, many in Christianity have lost touch with this sacred day, deeming a day of repentance and communal confession unnecessary. It’s disheartening to witness such a perspective within the Body. It’s a poignant reminder of the blind spots that can emerge.

For we are not so brazen-faced and stiff-necked to say to you, Adonoy, our God, and God of our fathers, “We are righteous and have not sinned.” But, indeed, we and our fathers have sinned.^[2]

Contrary to the often-heard assertion of already being forgiven, the Jewish approach stands distinct. God has bestowed numerous promises — promises of salvation, the advent of the Messiah, the New Covenant, and countless others I could catalogue. Yet, in the face of these many assurances, particularly those directed at Israel, the Jewish community consistently seeks their King’s forgiveness, both individually and collectively. No one is without blemish.

Throughout the duration of the Day of Atonement, individuals continuously recount to God the myriad sins they’ve committed. The additional offerings (musaf) service mirrors this sentiment. Collectively, they confess the countless transgressions recorded against them. Starting with Rosh Hashanah, this season is marked by the belief that the heavenly books are open, and God is assessing the deeds of the past year. During the ten days spanning from the Day of Trumpets to the Day of Atonement, there’s a heightened focus on self-reflection, confession, and repentance. With the books still open, the faithful endeavor to cleanse their records.

This idea of confession and self-reflection wasn’t foreign to the Apostles. It surfaces multiple times in the New Testament, articulated in various manners. While we, as believers, might sometimes fall into the trap of comparing our sins favorably to others, the Apostles cautioned against such thinking. Paul, for instance, underscores that every one of us will stand before God to account for our transgressions.

Romans 14:10–12 (ESV)
¹⁰ Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; ¹¹ for it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.” ¹² So then each of us will give an account of himself to God.

Have you taken a moment to reflect on all the transgressions you need to confess? While Yeshua’s sacrifice provides salvation, it doesn’t negate the essential acts of repentance and confession. In the earlier reference, Paul addresses believers — those who’ve already embraced the gifts from their Master. Yet, they too will stand before God to account for their actions. Are you prepared for that moment?

You might have been disillusioned by dramatized ‘confession’ scenes in movies or have had unsettling personal experiences with confession. However, those don’t capture the true essence of the Yom Kippur service. In this solemn observance, participants acknowledge their equal standing and shared guilt. United in purpose, the community offers up the additional sacrifice of prayer, seeking God’s absolution for any misdeeds.

Inscribe us in Your Book

Perhaps you consider yourself slightly more righteous than your neighbor. But in moments of reflection and atonement, do you align with the collective ‘we,’ or do you remain entrenched in the individual ‘I’? On Yom Kippur, the emphasis is on communal repentance. As a community, we stand united in confession. Picture Moses on Mount Sinai, pleading with God to blot out his name from the Book of Life if He wouldn’t forgive the sins of a nation that had faltered in its worship (Ex 32:32). Moses wasn’t seeking individual exoneration; he was demanding accountability as a member of the community. Will you adopt a similar stance?

If you delve into the Machzor that I’ve referenced, you’ll quickly grasp a profound truth: your sins are always tallied with the community. Your destiny is intrinsically linked with your fellow believers. As the Machzor states, “For the sin we committed before [Him] intentionally and unintentionally.^[3]”

On Yom Kippur, we collectively place our hopes in God’s mercy. While I’ll delve deeper into this topic in a subsequent Yom Kippur post, my studies suggest that Peter alludes to this day when he encourages us to cast all our worries, anxieties, and concerns upon God.

1 Peter 5:6–7 (ESV)
⁶ Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, ⁷ casting all your anxieties on him, because he cares for you.

During the additional offerings (musaf) service, there is a recurrent theme: supplicants fervently ask God to accept them, heed their prayers, and inscribe them in the Book of Life.

May the words of my mouth be acceptable and the thoughts of my heart — before You Adonoy, my Rock and my Redeemer.^[4]

Remember us for life King, Who desires life; and inscribe us in the Book of Life, for Your sake, Living God.^[5]

Our redemption is found through God, facilitated by Yeshua the Messiah. James, drawing heavily from Yom Kippur imagery, urges us to intercede for one another in his concluding remarks. The beauty of his message is evident in its culmination: turning a sinner from wrongdoing can save a soul from eternal demise. Through my attendance at various Messianic Jewish Yom Kippur services, I’ve been moved by numerous testimonies. Many Jewish individuals have shared that it was during the High Holidays that they encountered their Messiah: they discovered Yeshua.

James 5:16 (TLV)
¹⁶ So confess your offenses to one another and pray for one another so that you may be healed. The effective prayer of a righteous person is very powerful.

James 5:19–20 (TLV)
¹⁹ My brothers and sisters, if any among you strays from the truth and someone turns him back, ²⁰ let him know that the one who turns a sinner from the error of his way shall save a soul from death and cover a multitude of sins.  

There’s a wealth of depth and meaning wrapped up in Yom Kippur. I hope I’ve given you a glimpse into some of its layers, particularly the musaf prayer service and how it ties into the confessions of our sins. The Apostles didn’t mince words; they told us to confess our sins. And during this time, that’s exactly what we do, both on our own and as part of a larger community. Right up until the Day of Atonement winds down at sundown — when the books are sealed and the heavenly gates close for the year — we’re all in, earnestly praying that God keeps our names and the names of our neighbors in His book of life.

On this day, when You open the books, be gracious to the people who glorify Your Name; and we will sanctify You on this Day of Atonement, Holy One.^[6]

Proverbs 28:13 (NKJV)
¹³ He who covers his sins will not prosper, But whoever confesses and forsakes them will have mercy.

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The next commandment in the Torah delves into a topic that many Christians find challenging to grasp. In contemporary society, we are often so disconnected from Biblical traditions that we underestimate the significance of certain commandments, including P31.

P31 – To send impure people out from the camp of the Divine Presence – i.e., the sanctuary – as Numbers 5:2 states: “And you shall send from the camp all the leprous, any zav, and anyone who has contracted impurity because of a corpse.^[1]“

Christianity often lacks a concrete understanding of the concepts of ritual cleanliness (טהור Tahor) and ritual impurity (טמא Tamei). This gap in comprehension frequently leads to a diminishment of these commandments, making them seem irrelevant to the modern believer. For example, even in the popular series “The Chosen,” which aims to honor Jewish culture, the significance of ritual purity within God’s community is understated. While this is generally not done maliciously, it nonetheless misrepresents God’s intentions when Yeshua is portrayed as disregarding these sacred teachings.

It’s crucial to clarify that in the Biblical context, the terms “clean” and “unclean” have no relation to personal hygiene. They are entirely separate concepts. For instance, one could be covered in mud and sweat, yet still be considered ritually pure (tahor) as long as they have not engaged in actions that render them ritually impure (tamei). Understanding this distinction can aid us in identifying the relevance of this commandment, among others, within the New Testament.

To gain a deeper understanding of this commandment within its cultural context, it’s instructive to consult Jewish sources. The following two excerpts offer some insights into the traditional interpretations of the matter.

“… and you shall send out of the encampment all who are leprous, and all who suffer from an gonorrheal emission, and all who have come in contact with the dead.” (Bamidbar, 5:2) “Leprous” means anger, for the word for leprosy, (tsara’at) contains the word “evil,” Ra’a. (Gemara, Arachin, 15b). A “Zav,” is man who suffers from a gonorrheal emission, a man who entertains lusts. “One who comes in contact with the dead” is depression.^[2]

“You shall not wrong, one man, his fellow,” which relates to verbal wronging, which is also in the category of evil speech. And (Bamidbar 5:1): “And they shall send out of the camp every leper^[3]“

From a Jewish perspective, this commandment is particularly relevant in cases involving evil speech (known as “lashon hara”), sexual misconduct, and contact with the deceased, which is also interpreted as a form of depression or sadness.

Among the three transgressions, the gravest is leprosy (tsara’at), which is associated with evil speech. This is evident from the cultural guidelines cited in Mei HaShiloach, which state, “the law requires the leper is sent outside of all three encampments.” The next in severity is sexual misconduct, as indicated by the requirement that such individuals are expelled from both the encampment of the Levites and the encampment of the Tabernacle. The least severe is coming into contact with the deceased, as noted by the observation that “even the Torah scholars also succumb at times to the attribute of sadness.^[4]”

Within the Israelite camp, three concentric rings of holiness exist, each one representing a step closer to the innermost sanctuary. As stated, “Three concentric circles of encampments encompassed the Tabernacle. Directly surrounding it was the encampment of the Divine Presence, then the encampment of the Priests and finally the encampment of the rest of Israel.^[5]” As one moves closer to this central point, higher levels of holiness are required.

With the background information laid out, we can now turn our attention to the Apostolic Writings to explore this commandment further. Specifically, we’ll be looking for three transgressions that would necessitate exclusion from the “camp of God”:

• Evil Speech
• Sexual Sin
• Contact with the Deceased — I will also consider instances involving sadness and depression in my search

Evil Speech (lashon hara):

The impact of evil speech on relationships can be significant. In my life, I first witnessed this in second grade, when three girls in my class gossiped about another student. This not only ended their friendship with her but also tarnished her image among the rest of us in the class. Unfortunately, this pattern isn’t limited to childhood; I’ve seen it occur in various adult settings, from the workplace to even sacred spaces like churches. People often damage each other’s reputations to gain promotions, remove someone from authority, or simply out of jealousy.

Some of my most heartbreaking experiences with evil speech have occurred within the community of the Body of Messiah. I’ve witnessed church divisions, unnecessary conflicts, and shattered relationships—all stemming from various forms of gossip. None of us are immune to this issue; it’s a cultural problem that we’re tasked with combating within our spiritual community.

Finding a prohibition against evil speech in the Apostolic Writings isn’t hard at all. In fact, it comes up in one of the most well-known teachings of our Master—His Sermon on the Mount.

Matthew 5:21–22 (ESV)
²¹ “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ ²² But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.

In this passage, Jesus equates evil speech and anger with the sin of murder, highlighting its gravity. But the Sermon on the Mount isn’t the only instance where the New Testament addresses evil speech—it’s a recurring theme.

James 4:11a (TLV)
¹¹ Do not speak evil against one another, brethren. The one who speaks against a brother or judges his brother, speaks evil against the Torah and judges the Torah.

There are numerous other verses in the New Testament that hammer home the point: avoid evil speech. Some key references include James 1:26, Titus 3:1-2, Ephesians 4:29 and 4:31, Colossians 3:8, and 1 Peter 2:1, among others. Make no mistake—slander is a serious issue. Evil speech isn’t something to take lightly; in fact, as the focus of this post suggests, it could potentially separate you from God’s presence.

Sexual Sin:

Any Bible student knows that there’s no shortage of commandments addressing sexual misconduct. Because it’s such a broad topic, I’ll just briefly discuss its relevance to this particular command, leaving room for deeper exploration later on.

Simply put, sexual sin is a pervasive issue within the spiritual community. If you’ve been keeping an eye on the news, you’ve likely seen multiple instances of church leaders succumbing to this temptation. Lust is a real concern, and we need to be vigilant in guarding against it.

When considering this command, one story that immediately comes to mind is found in 1 Corinthians.

1 Corinthians 5:1–2 (ESV)
¹ It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father’s wife. ² And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you.

Here’s something crucial to note. As I mentioned earlier, from a cultural standpoint, this particular sin would remove someone from the inner two circles of the camp, but not the outermost one. Essentially, the person would be excluded from the worship service but would remain part of the spiritual community. With this context in mind, we can better understand the fervor with which Paul continues his admonition.

1 Corinthians 5:5 (ESV)
⁵ you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.

The underlying message is that the man is intended for eventual restoration. He’s not permanently expelled from the spiritual community but is instead removed from the more sanctified circles to preserve the integrity of the worship service and maintain a higher level of holiness among God’s servants. When we stumble, we may drift away from divine holiness, yet this is part of a process aimed at repair and renewal, provided we are willing to engage in it.

Don’t point your mental finger at your neighbor. Every last one of us is liable to sexual sin. Perhaps not the exact problem spoken of in 1 Cor 5:5, but sexual sin exists within us – it’s an inherent part of our spiritual journey. We all have our own battles with this aspect of our lives, and at various times, we may find ourselves stepping out of those inner circles to repent and seek restoration from our Master. For both slander and sexual misconduct, the New Testament makes it clear: there are consequences that can lead to being removed from the spiritual community. If such behaviors go unaddressed, there’s a risk of permanent exclusion.

1 Corinthians 6:9–10 (TLV)
⁹ Or don’t you know that the unrighteous will not inherit the kingdom of God? Don’t be deceived! The sexually immoral, idolaters, adulterers, those who practice homosexuality, ¹⁰ thieves, the greedy, drunkards, slanderers, swindlers—none of these will inherit the kingdom of God.

Death:

Death is an unavoidable reality in our world, and it’s projected to become even more prevalent in the years to come. The book of Revelation foretells of massive loss of life, amounting to billions, through various plagues. Faced with this reality, how will we respond? Will we scoff at the dead, or will we strive to guard the image of God from degradation and profanation? Regardless of the circumstances of death, it’s essential to remember that the human body is created in the image of God. One of the commandments—P231—emphasizes the importance of caring for the deceased, an act so sacred that even God Himself cared for Moses after his passing. Treating the dead with dignity is among the highest honors and most selfless acts we can perform. However, this sacred duty moves us away from the sanctity of the Temple, a topic I plan to delve deeper into in P107.

Nonetheless, this aspect is integral to the command and warrants discussion. Given that the other two elements of the command relate to evil speech and sexual sin, it suggests that dealing with death also has an element of sin or spiritual complexity. I must admit, I don’t fully understand its intricacies, which makes pinpointing its place in the New Testament a challenging task. Death is a multifaceted issue with many layers to explore, and given the already extensive length of this post, a comprehensive examination will have to wait for another time.

The issue of death within the context of this command seems more esoteric than the other aspects. While the apostles provide clear guidance on evil speech and sexual sin, the matter of death is not as straightforward.

In the Kingdom, there’s a literal aspect that cannot be overlooked. We will observe Sabbaths and New Moons in Jerusalem, as indicated in Isaiah 66:23, and death will still be a reality, as described in Isaiah 65:20. This will continue until the New Earth is realized and death is abolished, according to Revelation 21:4. Given this context, it’s important to recognize that there will be a tangible requirement for purification from the impurity associated with death before entering the Temple in the Kingdom..

But what about the notion that Yeshua came to teach us how to implement these teachings in our daily lives, in the here and now? The closest interpretation I can currently offer is that we are spiritually dead due to our sins. This state of spiritual death creates a barrier between us and holiness, a barrier that can only be overcome through Yeshua.

Romans 8:10 (ESV)
¹⁰ But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness.

The author of Hebrews expounds on this idea. Through Yeshua’s sacrifice, we are cleansed and welcomed into the holy place from which we were previously removed from in Genesis and incapable of approaching because of our sin.

Hebrews 10:19 (NASB95)
¹⁹ Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus

Hebrews goes on to encourage us to continue in love and good deeds ( an idiom for obedient to Torah) and then says willful disobedience is not covered by Yeshua’s blood.

Hebrews 10:26 (NASB95)
²⁶ For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins

Though we are cleansed from the taint of death, we are still provided with the guiding principles of divine teachings. God expects us not only to be aware of these teachings but also to earnestly strive to follow them. It’s understood that failure is an inherent part of human nature, and God’s system accommodates this by providing means for our cleansing. However, willful disobedience transcends mere failure; it constitutes rebellion.

Another dimension of Yeshua’s teachings suggests that our separation from Him leads to a state of mourning or sadness. Recall the earlier quote: “One who comes in contact with the dead is depression.^[6]”  In the scriptures, there’s a specific account where Yeshua addresses why His disciples do not fast. His response appears to directly touch upon this concept, linking depression to the feeling of separation from God’s manifest presence.

Matthew 9:15 (NASB95)
¹⁵ And Jesus said to them, “The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast.

These three subjects offer a wealth of material for further exploration. As I revisit this text for editing and posting, I’m struck by how my own perspectives have evolved and refined over the weeks since its initial drafting. It’s imperative that we continually study and make a concerted effort to emulate the ways of our Master in our daily lives. Failing to do so not only hinders our spiritual growth but also risks distancing us from the community of faith and ultimately – our Master.

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What does removing ashes from the altar of the Temple of God have to do with the modern Christian life of faith? I began exploring this question while studying the 30th positive commandment of the Torah as enumerated by Maimonides.

P30 – To remove the ashes from the altar, as Leviticus 6:3 states: “And he shall remove the ashes….”[1] (Leviticus 6:11 in standard translations)

While the Temple still stood with its regular burnt offerings, explicit mentions of the removal of the ashes from the altar are hard to find in the New Testament. The literal purpose of this practice will become evident again when Ezekiel’s Temple stands, as described in Ezekiel 40-47. It’s crucial to remember these concrete interpretations. They have a purpose and will be effectively lived out in the Kingdom. Building on this, my theory posits that the New Testament teachings allude to all 613 Torah commandments. If valid, the ashes of the altar must hold symbolic significance or convey a deeper message for us as disciples. How, and in which contexts, does Jesus emphasize this? I have several ideas on this, but I may not delve into all of them, as some are still taking shape in my mind.

In the previous command, P29, we see that we are called to keep the fire burning on the altar at all times. The natural expected result of continually keeping a fire burning is that there will be remnants of ash from what is burned up. Let’s delve deeper into this imagery.

Envision an inner flame that burns within you, symbolizing a perpetual journey of refinement and transformation. From the altar, we are to remove everything that isn’t good, righteous, or holy. It’s no longer fit to remain. Upon reflecting on this imagery, one can realize that this concept is prevalent throughout the Apostolic Writings.

Galatians 5:24–25 (ESV)
²⁴ And those who belong to Christ Jesus have crucified the flesh with its passions and desires. ²⁵ If we live by the Spirit, let us also keep in step with the Spirit.

We strive to rid ourselves of behaviors and traits that aren’t upright or holy. Drawing inspiration from this notion, Paul offers his interpretation in what can be described as a midrash. In it, he details the types of behaviors that can be likened to the ‘ashes’ we ought to leave behind.

Galatians 5:19–21 (ESV)
¹⁹ Now the works of the flesh are evident: sexual immorality, impurity, sensuality, ²⁰ idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, ²¹ envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.

Paul’s teachings offer profound insights into the evaluation of our deeds. Works rooted in wickedness, as highlighted earlier, are akin to ash that won’t endure. However, those actions in harmony with God’s principles not only stand the test but earn rewards. While the ‘ash’ or remnants of unrighteousness are discarded, what’s righteous continues to burn fervently, symbolizing our unwavering devotion and service to the LORD.

1 Corinthians 3:12–15 (ESV)
¹² Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— ¹³ each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. ¹⁴ If the work that anyone has built on the foundation survives, he will receive a reward. ¹⁵ If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.

Humility

After reflecting on the lasting impact of our deeds, it’s crucial to consider the internal attitudes that drive them, notably humility and pride. While these concepts might not be immediately apparent in the command, the Jewish treatise “Duties of the Heart” provides illuminating insights. This source sheds light on the topic in a manner that resonates with one of Yeshua’s teachings.

That his deeds be little in his eyes…For the sake of God, he should put aside all haughtiness, and renounce personal pride and dignity while he is performing any religious service, whether he is alone or among a crowd of people. As the verse said about Aharon, in his exalted status (as head priest), “And he shall lift out the ashes.” The Creator obligated him to take out the ashes every day in order to lower and remove pride from his heart.[2]

As believers, we sometimes become overly confident about our final destination, allowing pride to overshadow humility. This complacency can manifest as an attitude of premature victory, akin to a racer feeling triumphant and donning a crown before even completing the race. Jesus cautions against such hubris. It’s plausible that the commandment of removing the ashes carries a similar undertone, reminding us to remain humble and grounded throughout our spiritual journey.

Luke 18:9–14 (ESV)
⁹ He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: ¹⁰ “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. ¹¹ The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. ¹² I fast twice a week; I give tithes of all that I get.’ ¹³ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ ¹⁴ I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”

We, as believers, are on a transformative journey through a world tainted by sin. While every believer I know eagerly anticipates the promises of the Kingdom era, it’s essential not to lose sight of our present responsibilities. There’s significant work to be done in this world, starting with laying aside our own habits and traits that don’t resonate with God’s teachings and then taking up those habits that we’re called to live as disciples.

The Bible often describes the wearing of or removing of garments, as symbolic of the acquisition of good habits or the removal of bad habits respectively.[3]

The verse referencing the removal of ashes from the altar intricately intertwines it with the act of changing garments. At first glance, it appears as if the priest undergoes a single change of attire. However, a deeper, culturally informed reading reveals two distinct transitions. Initially, when commanded to don his garments in Lev 6:10, the priest is understood to wear attire of a relatively lower status compared to what he’d wear for other Temple duties. Subsequently, he changes into yet another set of clothes, even humbler in nature, to carry the ashes outside the Temple. For all other Temple services, he adorns his primary, more exalted attire.

“But the priestly garments in which they would lift the ashes were lowlier than the vestment that he would use for the other services (Lev 6:4)[4]

As seen in 1 Corinthians 3, believers undergo a fiery refinement process. This verse suggests that only what remains after this process enters the Kingdom, with the rest becoming ashes under our feet. When we first come to our Master and begin our process of refinement, Yeshua sets us free from our many sins. Then remaining with the Temple imagery, we are to remove the ashes from the Temple and take them to a clean place outside the Temple.

As believers, we journey through a world filled with those yet to align with God. This path, often threading through profane terrains, demands that we maintain our sanctity, ensuring we remain distinguished. On this journey, we carry with us the sacred ashes—echoes of our past transgressions and symbols of the burdens we’ve shed. These ashes, though remnants of what was consumed, resonate as powerful testimonies of our transformation. They may represent what’s been purged, but they also stand as silent witnesses to our stories of redemption. Even as we navigate the world, symbolized by our changing attire, our essence—our faith and values—remains unaltered. We might walk among the world, but we aren’t defined by it

Removal of the ashes can be seen as aggrandizing the honor of the Temple and to glorify it with all of our ability.

And even though this verse was stated about the removal of the ashes to the outside of the camp, nonetheless also with the lifting of the ashes – which is when he removes it from on the altar and puts it down on the floor next to the altar – we should learn that it also not fitting to do that service with those clothes in which he serves (otherwise).

And it is said about this metaphorically (Shabbat 114a), “He should not mix the cup for his master with the clothes that he cooked the food for his master.[5]“

Yeshua’s earthly journey strikingly epitomizes the delicate balance between worldly engagement and divine faithfulness. Born into the world, He donned the flesh, serving humanity with unparalleled humility. This humility was poignantly exemplified when He set aside His outer garment to wash the feet of His disciples. Even as He embraced the role of a servant, His divine essence remained untainted and consecrated. His journey mirrors our own as believers: we humble ourselves, navigating the world in the metaphorical ‘lowest garments’ of our earthly sojourn. The culmination of Yeshua’s symbolism is evident in His resurrection, where He assumes an imperishable body. Similarly, as our spiritual path elevates us within the Kingdom, we too will be cloaked in exalted garments, reflecting our transformed, resurrected essence.

2 Corinthians 5:4 (ESV)
⁴ For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life.

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