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Shabbat - Heart of Wisdom

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SHOFARSOUNDSThoughts fromthe EditorMaintaining Libertyin Hebraic RestorationFor every believer in the God <strong>of</strong> creation, restoring biblical principles and practicesto both private devotions and corporate worship should be exciting, invigoratingexperiences <strong>of</strong> joy and fulfillment. Such exercises are liberating, freeing one frombondage to those traditions that have supplanted divine imperatives and transportinghim into the rapture <strong>of</strong> relationship with the God who authored the Hebraic lifestyle.The exhilaration <strong>of</strong> emancipation from human legalisms transports a true believer toa spiritual state <strong>of</strong> awe, <strong>of</strong> reverence for the Eternal One whose grace and mercy alwaysbrings blessing and fulfillment to those who choose to do God’s thing God’s way.Christians around the world are being introduced by the Holy Spirit to an everincreasingunderstanding <strong>of</strong> the Jewish roots <strong>of</strong> Christian faith. A prophetic restoration isrenewing interest in what the sixteenth-century reformers called “Veritas Hebraica” (Hebrewtruth.) And, they are discovering a rock-solid foundation in Jesus’ dictum: “Youshall know the truth, and the truth shall make you free” (John 8:32). Truth is alwaysliberating, freeing one from ignorance, superstition, and error. It brings a soothing cleansingto the soul. “Sanctify them through thy truth,” Jesus prayed in John 17:17. This is theJohn D. Garr, Ph.D., Th.D. “washing <strong>of</strong> water by the Word <strong>of</strong> God” which Paul described in Ephesians 5:26.As impurities <strong>of</strong> error are washed away by the truth <strong>of</strong> God’s Word, a radiantbeauty <strong>of</strong> actions motivated by the Holy Spirit is manifest. The unleavened bread <strong>of</strong> sincerity andtruth, Christ our Passover, brings health to the soul. The faith that is generated in the believer’s heartby the word <strong>of</strong> truth produces in his life the good works that radiate God’s light to the society <strong>of</strong>man and bring honor to his name. The Bride is arrayed in the splendor <strong>of</strong> biblical purity, free <strong>of</strong> spot orwrinkle. Gone are the scars <strong>of</strong> hate and prejudice that have marred her face for centuries. Washed away bythe Word are the stains <strong>of</strong> human, even demonic teachings and practices that have befouled her garments.In this issue, weAs this restoration <strong>of</strong> the Hebrew foundations <strong>of</strong> the faith <strong>of</strong> Jesus and the apostles continues,focus on thecountless believers are experiencing the joy that caused Israel to exult on the east side <strong>of</strong> the Red Sea.Sabbath as aIn the words <strong>of</strong> the old spiritual, they’re “free at last, free at last. Thank God Almighty, free at last.”special time setAmazingly, however, some to whom the door <strong>of</strong> freedom has opened have failed to maintainapart for humantheir focus on the light <strong>of</strong> the Divine Presence and have drifted <strong>of</strong>f into soulish self-righteousness inrelationship withwhich they are convinced that something more is required than relationship with God through pureGod and withfaith in the Messiah. They trade one legalism for another, in this case a Jewish legalism that focuses onfamily.external appearances, genealogical boastings, or pompous activities which at first seem to be merely “Jesusand . . .” but rapidly become a replacement for simple faith. Some are even drawn away by this legalismto deny first the deity, then the Messiahship <strong>of</strong> Jesus, thereby crucifying the Son <strong>of</strong> God afresh and puttinghim to open shame (Hebrews 6:6). Foolishly, they come under Paul’s injunction <strong>of</strong> becoming entangled ina yoke <strong>of</strong> bondage after they have been liberated from a similar slavery by faith in Messiah (Galatians 5:1).For those like the ancient Hebrews who understand that they have status and relationship withGod solely on the merit <strong>of</strong> God’s grace, rediscovering the Hebraic heritage <strong>of</strong> Christian faith is a“perfect Torah <strong>of</strong> liberty” (James 1:25) that frees them by equipping them for every good work thatthe Hebrew Scriptures teach (2 Timothy 3:16) and permits them to go on to maturity in Christ(Ephesians 4:13). For those like certain <strong>of</strong> the late Second Temple Jews who came to consider theirstatus with God as based on their own works <strong>of</strong> obedience to God’s law, Jewish roots becomeJewish ruts, trapping them in a bondage <strong>of</strong> ever trying to establish or maintain their status by whatthey do, immaturely thinking that God and men are impressed with their outward, <strong>of</strong>ten ostentatiousFront Cover: demonstrations <strong>of</strong> pseudo-piety, punctilious ritualism, self-righteousness, and judgmentalism.A Jewish woman lights To all our fellow believers who are discovering the freedom <strong>of</strong> walking in the light <strong>of</strong> God’s truththe <strong>Shabbat</strong> candles,rather than in the darkness <strong>of</strong> men’s traditions, we say with Paul, “Stand, therefore, in the liberty wherewithindicating thebeginning <strong>of</strong> the familyChrist has made you free. Do not become entangled in another yoke <strong>of</strong> bondage” (Galatians 5:1). Onlycelebration <strong>of</strong> the when we understand that we are clothed in the righteousness <strong>of</strong> Jesus Christ do we have perfect liberty toSabbath.practice the Hebraic heritage that brings honor to our Creator and blessing to our fellow man.4 RESTORE!


I have just read Dr. Garr’s wonderfulbook, Our Lost Legacy: Christianity’s HebrewHeritage. This book is very helpful in bringing usback to our Christian roots in biblical Judaism.Thank you for the great work you are doing.Juan VegaJersey City, NJI just wanted to write you and to let youknow what a blessing your ministry is. Dr.Garr’s book The Hem <strong>of</strong> His Garment is very enlighteningand inspiring. I want to sow a seed yourministry. Keep up the good work.Dr. Carla StokesRex, GAI want to thank you for the books andmagazines you sent us. We are very encouragedwith the pr<strong>of</strong>ound truths that HebraicChristian Global Community is teaching. We aresharing this information with people in variousparts <strong>of</strong> India, and they are very excited to receivethe truth.Ananda PradhanDarjeeling, IndiaJust a quick note with a loud “TodaRaba!” for the materials that you sent forour congregation here in the William McConnellPrison unit. We are developing a library for ourgrowing community <strong>of</strong> believers who share inthe Hebraic Roots teaching, and we are makingthis library available to all <strong>of</strong> the inmates so wecan be a powerful witness to bring many to Messiah.You have no idea how valuable these materialsare to men who desperately need them!Dale WhitworthBeeville, TXWe are starting a new Spanish lanugagepublication, Menorah Magazine, and wouldlike to include articles from Restore! in ourpublicaiton. We are also very excited about theprospect <strong>of</strong> helping to produce Dr. Garr’s materialsin Spanish so we can share them throughoutLatin America. There is no doubt that this message<strong>of</strong> truth is destined to enlighten and changethe lives <strong>of</strong> people around the world.Roger CerdasPanama City, PanamaThanks for sending me materials fromHebraic Christian Global Community onthe Jewish roots <strong>of</strong> our Christian faith. We simplylove everything that you sent us. We feel so blessedto have discovered this ministry and will do everythingwe can to share it with others.A. J. PikeCarthage, INI am so grateful for Restore! We haveenjoyed it thoroughly. When my mothermoved out <strong>of</strong> her traditional church in the 1980s,choices like hers were unheard <strong>of</strong> in the Gentileworld. It is truly a testimony to the power <strong>of</strong>truth that God is bringing forth a community <strong>of</strong>believers in Messiah in our time.Susan MinnickBordentown, NJI have listened to the CD teaching on“The Church Dynamic” three times. I loveyour comment: “We must translate truth into humanlives. It’s more the deed than the creed!”Thanks be to God for your reassuring teaching.Chris WilesSt. James, BarbadosR E A D E R S ’R E S P O N S E SCommentsand CriticismRestore!welcomesletters, faxes,and e-mail fromall <strong>of</strong> ourreaders. Thispage isdedicated tosharing as many<strong>of</strong> yourcommentscriticisms, andquestions aspossible.Write us:Restore!P. O. Box 421218,Atlanta, GA 30342U.S.A.Phone us:(678) 615-3568E-Mail:info@restorationfoundation.orgVisit us on the Web:www.restorationfoundation.orgGod and FamilyHEBRAIC INSIGHT! JOURNALHebraic Christian Global Community has released the first edition <strong>of</strong> HebraicInsight!, a quarterly Bible-study journal designed to serve families, study groups, andcongregations with inductive guides that encourage interactive study and Learning forLife. Even if you have virtually no experience in leading a Bible study in your home orcongregation, Hebraic Insight! makes the task easy and exciting because it carefullyleads an engaging, intuitive learning process.Now, you can learn the fundamentals <strong>of</strong> the Hebraic foundations <strong>of</strong> the Christianfaith in an engaging and informative, yet informal, manner. Learning has neverbeen more enjoyable than when it is done in the context <strong>of</strong> community, whether thatcommunity is your family, your Bible study group, or your congregation. You willtreasure every issue <strong>of</strong> Hebraic Insight!, and you will keep them as resources for yourongoing studies <strong>of</strong> the biblical foundations <strong>of</strong> your faith. Don’t miss this importantbenefit when you become a Golden Key Partner in Hebraic Christian Global Community.www.HebraicCommunity.org Phone: 678.615.3568SHABBAT ISSUE 5


<strong>Shabbat</strong>:The Person, the Day,and the ExpectationCHRISTIAN LESSONS FROM HEBRAIC TRUTHBY JOHN D. GARR, PH.D., TH.D.The Sabbath (<strong>Shabbat</strong>) has been and remainsone <strong>of</strong> the more controversial tians. Others declare that Sabbath observance is aand consequently has nothing to do with Chris-theological and practical issues for Christiansaround the world. Many say that recognizes the Sabbath has Judaized and is, there-clear mark <strong>of</strong> legalism and that any Christian whothe Sabbath is “Jewish,” applying only to the Jews fore, no longer a Christian. Most Christian theologianshave asserted that the Sabbath was changedfrom Saturday to Sunday by Jesus and the apostles.Some have suggested that Christians observe Sundaywith the same restrictions that the Jews observeSabbath because Sunday is the NewTestament manifestation <strong>of</strong> the fourth commandment<strong>of</strong> the Decalogue. Others have maintainedthat Christians should observe every day alike andgive no preference to any day, especially the Sabbath.Still other Christians, though a minority, declarethat all believers in Jesus should observe theseventh-day Sabbath. Some <strong>of</strong> these assert thatfailure to keep the Sabbath is a mortal sin. A feweven suggest that Christians who worship on Sundayare “sun god worshippers” or that worshipon Sunday is the mark <strong>of</strong> the beast.With this diversity <strong>of</strong> <strong>of</strong>ten radical positions, isit any wonder that the Sabbath debate usually generatesmore heat than light, leaving most <strong>of</strong> theBread and wine,central elements inChristian church on all sides <strong>of</strong> the issue in thethe <strong>Shabbat</strong>dark as to the biblical and spiritual issues <strong>of</strong> thiscelebration.important subject? As is the case with most po-6 RESTORE!


larized issues, there is some truth everywhere, andthe answer to the problem can be found somewherein the middle ground between the extremes.A QUESTION OF OWNERSHIPThe first question that must be answered about<strong>Shabbat</strong> is that <strong>of</strong> its ownership. Most Jews andChristians insist that it is the “Jewish Sabbath.”While it is true that the seventh-day Sabbath haslong been a unique mark <strong>of</strong> identity for the Jewishpeople, indeed one <strong>of</strong> the pillars <strong>of</strong> Judaism, theclear answer <strong>of</strong> Holy Scripture is that the Sabbath,both the principle and the day, is the Lord’s: “Theseventh day is the sabbath <strong>of</strong> the LORD thy God . . .”(Exodus 20:10). In the delineation <strong>of</strong> God’s liturgicalcalendar in Leviticus 23, God himself assertsabout the Sabbath that “. . . these are myfeasts. Six days shall work be done: but the seventhday is the sabbath <strong>of</strong> rest . . .” Though theSabbath is a sign to the Jews <strong>of</strong> God’s covenantwith them, it is, nevertheless, universal because itbelongs to God and traces its origin to creation,the creation <strong>of</strong> all things.The very first person to observe <strong>Shabbat</strong> wasGod himself. In his own <strong>Shabbat</strong>, God establisheda principle for all subsequent Sabbaths. For theCreator, there was no need for physical rest, forGod does not grow “weary” (Isaiah 40:28) andhe who keeps Israel “neither slumbers nor sleeps”(Psalm 121:4). What God experienced in that first<strong>of</strong> Sabbaths was simply a cessation <strong>of</strong> work, a time<strong>of</strong> reviewing and celebrating the perfection <strong>of</strong> thecreation that he had pronounced “very good.”After God had blessed Adam and Eve, theseventh day was the very first thing that he blessedand declared “holy,” or set apart unto himself(Genesis 2:3). He, in effect, created a sanctuary intime, marking <strong>of</strong>f by means <strong>of</strong> the heavenly bodiesthat he had created for “signs, seasons, days,and years” (Genesis 1:14) the divine temporal appointments(moedim) during which he would forevernurture relationship with humanity, hiscrowning creation. God did not bless and sanctifya material object to be worshipped, for he isspirit, a person who seeks relationship that canonly be manifest in time.SHABBAT, THE PERSON$17Bless You!Bless You! is a systematic, comprehensive study <strong>of</strong>the biblically Hebraic concept <strong>of</strong> blessing. The blessingthat was first given to Adam and Eve is God’sintention for everyone!God himself composed and prescribed “TheBlessing” for his children. This powerful dynamiccan now be experienced in every Christian home andin every corporate worship experience. You, too, canrestore this vital part from the Hebraic faith and bringGod’s blessing upon yourself and your family. Don’tmiss this amazing book.Order FromRestoration FoundationP. O. Box 421218 Atlanta, GA 30342It should have come as no surprise that Yeshuaben Elohim (Jesus, the Son <strong>of</strong> God) <strong>of</strong>fered a transcendentrest to those who were burdened withthe toil <strong>of</strong> labor. He himself, through the HolySpirit, would enter their very beings, imbuing arest into their souls that no physical repose couldafford (Matthew 11:28-29). Isaiah 28:12 predictedthat this spiritual indwelling wouldbearest(menuach)for the weary.In both the first covenant and the new covenant,men and women found repose in God, rest fromtheir own struggle for self-actualization by trustingwholly in the One who is rest. Those who realizedthat their own efforts could not give them statuswith God came to trust simply in his chesed (tendermercy and grace). When they did, they came to realizethatrest is not something one does,it is Someone one knows.All Sabbaths (weekly and annual)are pictures <strong>of</strong> the Person who isthe Sabbath, Jesus Christ. <strong>Shabbat</strong> isthe true Rest who came down fromheaven, the rest that remained forthe believers even after the Sabbathcommandment was given at Sinai(Hebrews 4:1-3). As a matter <strong>of</strong> fact,the Sabbath that Israel was to observewas itself a weekly proclamation<strong>of</strong> the Good News that Godwould come in the person <strong>of</strong> hisSon as the Sabbath <strong>of</strong> eternity through whomthose who “have believed do enter into rest” by“ceasing from [their] own works” (Hebrews 4:10).<strong>Shabbat</strong> is theeternal principle <strong>of</strong>setting apart oneday out <strong>of</strong> seven forthe things in life thatreally matter: Godand family.<strong>Shabbat</strong> as both cessation and rest is a pr<strong>of</strong>oundleitmotif that ever points to the Person who is Rest.God himself is the eternal rest to those who arein relationship with him. Just as he is Yahweh Shalom(the Eternal, our Peace), so he is Yahweh <strong>Shabbat</strong>(the Eternal, our Rest). It is in God that the redeemedtrust. The repose that the human soulTHE DAY–AN ETERNAL PRINCIPLEcraves is a Person who transcends the universe <strong>Shabbat</strong> is an eternal, recurring theme from thebut is immanent in the hearts <strong>of</strong> those who approachhim in faith.firmed the perfection <strong>of</strong> creation, and the Sab-beginning <strong>of</strong> history to its end. The Sabbath con-SHABBAT ISSUE 7


or singing Proverbs 31’s acclamation <strong>of</strong> thewoman <strong>of</strong> valour. The wife may reciprocate byreciting Psalm 128 in honor <strong>of</strong> her husband. Then,one by one, laying his hand on their heads andaffirming his love for them, the father blesses hischildren with the words <strong>of</strong> the Aaronic Benedictionand other scriptural blessings. There is timefor singing the songs <strong>of</strong> Zion and <strong>of</strong>fering personalprayers to God. It is a family celebrationpar excellence.During the Sabbath, the family gathers in a synagogue(meeting) to <strong>of</strong>fer corporate prayers toGod and to hear the exposition <strong>of</strong> his Torah (theHebrew Scriptures). This isin fulfillment <strong>of</strong> thescripturalrequirement for a “holy convocation,” a collectivegathering,andisinkeepingwith Judaicconcept<strong>of</strong> salvation in the context <strong>of</strong> community.Christians should well reflect on whether theJewish people have discovered and maintainedthe key to <strong>Shabbat</strong> observance: time for God andfamily. It is not an occasion just to sleep or togather at an appointed place to sing a few songs,<strong>of</strong>fer a “word <strong>of</strong> prayer,” and listen to the postulations<strong>of</strong> a preacher, only to rush <strong>of</strong>f to do thefun things dreamed about during the sermon. It is asanctuary in time in which one can escape the worldand achieve oneness with God and with family.WHICH DAY AND WHAT TO DO?Which day is the Sabbath, and what do we doon that day? These are the questions that inevitablyarise. Though they seem difficult, the answersare really quite simple. If one knows which day isthe “first day <strong>of</strong> the week,” the question <strong>of</strong> whichday is the Sabbath becomes a simple arithmeticproblem. God, himself, declares: “The seventhday is the Sabbath” (Exodus 20:10). By addingsix days to the first day <strong>of</strong> the week–which everyChristian knows is Sunday–we confirm the factthat <strong>Shabbat</strong> is Saturday. Since the biblical day beginsat sundown so that there is “evening andmorning” in that order, <strong>Shabbat</strong> begins at sundownon Friday (or in Jewish tradition when onecan see three stars or planets) and concludes atsundown on Saturday.The Sabbath is one <strong>of</strong> God’s “forever” creations.It has never changed, nor will it ever change.An immutable God did not instruct his Son whois the same yesterday, today, and forever, to changethe date <strong>of</strong> his weekly <strong>Shabbat</strong>.There can be no doubt that the earliest churchcontinued in the same tradition <strong>of</strong> Sabbath observancethat it had inherited from the Jewish matrixfrom which it was birthed. Early on, it is likelythat this Sabbath (Saturday) celebration carried overinto the evening <strong>of</strong> the first day <strong>of</strong> the week (Sunday),probably continuing until after midnight, atwhich time communion was shared. An early example<strong>of</strong> this is Paul’ssermon in Acts 20. Thispractice was, no doubt, Christians should well reflecta celebration <strong>of</strong> the resurrectionthat had oc-on whether the Jewishpeople have discovered andcurred at the end <strong>of</strong> theSabbath before daybreakon the first day <strong>of</strong> <strong>Shabbat</strong> observance: timemaintained the key tothe week.for God and family. It is aLater, in an effort to sanctuary in time in whichdistance itself from Judaism,most <strong>of</strong> theone can escape the worldchurch adopted Sunday and achieve oneness withas the day <strong>of</strong> worship, God and with family.a practice that was enforcedby imperial edictunder Constantine theGreat. Both Jesus and the apostles, however, observed<strong>Shabbat</strong> in the manner prescribed in theHebrew Scriptures.The fact that other days <strong>of</strong> the week are alsoidentified as Sabbaths, however, establishes thetruth that Sabbath is a principle. The first and lastdays <strong>of</strong> Unleavened Bread are Sabbaths, as areRosh Hashanah, Yom Kippur, and other festival times.Each <strong>of</strong> these Sabbaths is an invitation to meetwith God, and the fact that they <strong>of</strong>ten occur ondays <strong>of</strong> the week other than the seventh day underscoresto us the truth that God may be worshippedand family may be affirmed on any day<strong>of</strong> the week. Indeed, Christians who set apart Sunday(or any other day, for that matter) for Godand family are practicing the principle <strong>of</strong> Sabbath.This is, no doubt, the reasoning behind Paul’sobservation <strong>of</strong> flexibility in holy day observancesin Romans 14. Apparently Paul was extrapolatingfrom the teaching Gamaliel in the rabbinic SchoolGOD’S LAMP, MAN’S LIGHT$17Presenting Vivid Images <strong>of</strong>The Mysteries <strong>of</strong> the MenorahDr. John D. Garr has written a masterful analysis<strong>of</strong> the menorah, the only biblical symbol that has thedistinction <strong>of</strong> being designed by God himself.You will simply be amazed at the wealth <strong>of</strong> insightthat has been hidden from the historical church because<strong>of</strong> its separation from Judaism and things Jewish.You will be challenged to embark on a more completestudy <strong>of</strong> the Jewish roots <strong>of</strong> your Christian faithwhen you consider this enriching and inspirationalteaching on the menorah, God’s lamp, man’s light. Ifyou’re restoring the Jewish roots <strong>of</strong> your faith, thisbook is a must read.Order FromHebraic Christian Global CommunityP. O. Box 421218 A Atlanta, GA 30342SHABBAT ISSUE 9


Family Sanctuary$17Thisprovocativelookatthemodernhome<strong>of</strong>fersclearanswersforfamiliesincrisisandforthosewhowanttorestoretheirfamiliestobiblicalfoundations.TheHebraicroots<strong>of</strong>Christianfaithestablishthehomeasasmallsanctuary.TheChristianfamilywasalwaysdesignedbyGodtobethecenterforspiritualgrowthandmaturity,aplace<strong>of</strong>sanctityandsecurity,atempleinminiature.Thehomehasathree-foldspiritualandsocialfunction:fellowshipandpersonalinteraction,studyandlearning,andprayerandworship.You,too,can makeyourhomeafamilysanctuaryandyourfamilyacenterforspiritualdevelopment.Order FromHebraic Christian Global CommunityP. O. Box 421218 Atlanta, GA 30342<strong>of</strong> Hillel, which before the time <strong>of</strong> Jesus assertedthat God could be worshipped on any day <strong>of</strong>the week in addition to the Sabbath (in contradistinctionto the School <strong>of</strong> Shammai which contendedthat God could be worshipped only on<strong>Shabbat</strong>). Of course, this flexibility and the allegorizing<strong>of</strong> the Sabbaths in Colossians 2 havebeen distorted into a pansabbatism in whichevery day is equally a Sabbath with the consequencethat there is no Sabbath, that every dayis equally pr<strong>of</strong>ane, and that all biblical holy daysare disregarded with cavalier disdain.What one should do with regard to the Sabbathis also answered simply in Paul’s Romans 14discourse: “Let every man be fully persuaded inhis own mind.” The Holy Spirit is the convictingagent who leads men into truth. When one followshis leading, the result is perfect freedom inthe instruction <strong>of</strong> God. To do otherwise is to livein sin on the one hand or be brought into someoneelse’s legalism on the other.THE SABBATH THAT REMAINSOne <strong>of</strong> the greatest features <strong>of</strong> <strong>Shabbat</strong> is thefact that it ever pointsto the coming Sabbath,the Messianic Age. Each<strong>of</strong> the return <strong>of</strong> the Messiah. The same Person inwhom they have found rest for their souls willbring eternal <strong>Shabbat</strong> with the resurrection that willaccompany his return.A PROPHETIC CALL TO RESTORATIONWhile the new covenant has enfranchised believersin the grace <strong>of</strong> liberty, it has not been alicense for spiritual hedonism in which eternal preceptsdesigned by God himself for the well being<strong>of</strong> mankind are ignored. Perhaps foreseeingthe church’s trend toward abandoning the pricelesstreasures <strong>of</strong> scriptural truth in favor <strong>of</strong> thebaubles <strong>of</strong> human tradition, the Prophet Isaiahpredicted a time when even Gentiles would embracethe God <strong>of</strong> the Jews: “. . . the sons <strong>of</strong> thestranger . . . that keepeth the Sabbath from pollutingit, and taketh hold <strong>of</strong> my covenant; eventhem will I bring to my holy mountain, and makethem joyful in my house <strong>of</strong> prayer . . .” (Isaiah56:6-7). As a part <strong>of</strong> the restoration <strong>of</strong> all thingsthat is to accompany the return <strong>of</strong> the Messiah(Acts 3:20-21), God will enlighten those Gentileswho have become naturalized citizens <strong>of</strong> the commonwealth<strong>of</strong> Israel and will bring them to ahumble, considerate recognition <strong>of</strong> his Sabbath.What Christian would not want to pr<strong>of</strong>it fromthe biblical celebration <strong>of</strong> the Sabbath as Godoutlined it for his chosen people? Far from beinga bondage <strong>of</strong> legalism, it is a liberating exercise<strong>of</strong> the perfect law <strong>of</strong> liberty that brings blessingand wholesome living into the lives <strong>of</strong> those wholay hold on its promise (James 1:25). Far frombeing a burden <strong>of</strong> working hard to keep the day,it represents the releasing <strong>of</strong> the captive spiritsfrom the bondage <strong>of</strong> self-fulfillment into the liberty<strong>of</strong> absolute trust in God as the source <strong>of</strong>everything for health and happiness.It is time that believers everywhere reconsiderthe historical reasons for the church’s divorce fromits Jewish heritage and purpose to restore theHebraic foundations <strong>of</strong> their faith in Jesus. It’stime to recover what has been lost for individualand community health. May the entire church embracethe <strong>Shabbat</strong>, the time that God has set apartfor fellowship <strong>of</strong> his children with their God andwith their families.Dr. John D. Garr, president <strong>of</strong> theHebraic Christian GlobalCommunity, has pioneered research,writing, and teaching onthe Hebraic foundations <strong>of</strong> theChristian faith for more than fortyyears, helping believers understandthe theological emergence<strong>of</strong> Christianity from the matrix <strong>of</strong>biblical Judaism. John’s wife Patandtheir sons, John, Timothy,andStephen, share in promoting thewidespread work <strong>of</strong> HebraicChristian Global Community.weekly family andThe same Person in whomcommunity celebrationthey have found rest for their <strong>of</strong> Sabbath is but asouls will bring eternal foretaste, a sample <strong>of</strong><strong>Shabbat</strong> with the quickening the unspeakable joy <strong>of</strong><strong>of</strong> the resurrection that will the world to come. Forthe Jew it is the expectation<strong>of</strong> the coming <strong>of</strong>accompany his return.Messiah; for the Christianit is the assurance10 RESTORE!


Sabbath: APalace in TimeBY JACQUES DOUKHAN, TH.D.“WHAT IS THE FORETASTE OF THE WORLD TO COME? THE SABBATH.”(BERESHIT RABBAT, 17, 7.)The seventh day is a palace in time,” 1 wrote par excellence, for it recalls an absolute past: the origin<strong>of</strong> the universe and <strong>of</strong> humanity, the past <strong>of</strong>Abraham Heschel, in so doing dusting<strong>of</strong>f the ancient definition <strong>of</strong> the Hebrew all things and <strong>of</strong> all peoples. The association inprophets for whom the Sabbath was a the Decalogue <strong>of</strong> the commandment <strong>of</strong> the Sabbath“sign.” But instead <strong>of</strong> being a sign in space, likewith the fifth commandment also alludes tothe monument which is eroded by time and becomesthe importance <strong>of</strong> memory. Not only are the twoa sign <strong>of</strong> death, the Sabbath is a palace in commandments juxtaposed; they are also the onlytime, a sign <strong>of</strong> life that stands out with its actuality two to be formulated in a positive way: “Remember.and freshness.. . . Honor . . . .” All other commandments areA SIGN OF REMEMBRANCEnegative (“Thou shalt not . . .”). This correspondenceindicates a common preoccupation. TheseThe Sabbath is essentially linked with memory. two commandments exhort one to remember byThis is most explicit in the Ten Commandments, evoking the origin and roots <strong>of</strong> man: the fourthwhere one is to “remember” 2 the Sabbath. commandment pointing to the creative act <strong>of</strong>Memory is also involved when an event <strong>of</strong> the God, the fifth to the procreative act <strong>of</strong> the parents.past is concerned, as is the case for the Sabbath.In fact, the Sabbath is the act <strong>of</strong> remembrance The binding together <strong>of</strong> Sabbath and memoryinspires not a philosophical flourish nor a beautifultruth to meditate upon, for remembrance impliesthe concrete, historical fact that plunges itsroots into reality. Hence, the Sabbath reminds usthat Creation is not the result <strong>of</strong> an autonomousprocess, but <strong>of</strong> an intervention from above at agiven moment in time, with a beginning and anend.But the Sabbath is not only remembrance <strong>of</strong>creation; it is also remembrance <strong>of</strong> the Sabbathitself, as indicated by Exodus 20:8: “Rememberthe Sabbath day . . . .” 3 This remembrance, asdeveloped by the commandment, goes beyondmere mental strain, to involve the whole personin a concrete act. To remember the Sabbath is toreactualize the Sabbath in one’s existence week afterweek. This involves a gesture <strong>of</strong> “setting apart”the time <strong>of</strong> the Sabbath, distinguishing it fromother times. One implication <strong>of</strong> this is fidelity tothe real time <strong>of</strong> the Sabbath. In a society in whichnot only the meaning <strong>of</strong> the Sabbath but also the12 RESTORE!


time <strong>of</strong> the Sabbath is lost, it is the elements <strong>of</strong>time and content that are entwined in the remembrance<strong>of</strong> the Sabbath.Christian-Jewish DialogueExploring Our Commonalities and Our DifferencesA SIGN OF HOPEIt is upon the basis <strong>of</strong> remembrance <strong>of</strong> Creationand its conclusion on the seventh day thathope can strive and eventually surge forth. In rememberingthe event <strong>of</strong> creation, the Sabbathfinds itself as a sign <strong>of</strong> hope, in that it evokes themiracle by which light shone out <strong>of</strong> the shadowand plenitude was drawn from the void. Hence,the Sabbath is used in the Bible as a sign <strong>of</strong> liberationfrom the Egyptian yoke, 4 and later as a sign<strong>of</strong> liberation <strong>of</strong> the Babylonian exiles, 5 as thesetwo events involve the powerful act <strong>of</strong> recreation,evoking the original act <strong>of</strong> creation. 6 Likewise, inthe New Testament, we are told <strong>of</strong> Yeshua’smiracles as occurring at the time <strong>of</strong> the Sabbath, 7precisely to underline this particular aspect <strong>of</strong> theSabbath: hope being given on the day <strong>of</strong> the Sabbathto the woman crippled for eighteen yearswho finds herself “loosed from this bond on theSabbath.” 8But the Sabbath contains an even more explicitlesson <strong>of</strong> hope, one that is linked directly to itsessence. The story <strong>of</strong> Genesis teaches us that theSabbath was the first full day <strong>of</strong> man and woman,their first full day with God. The Sabbath remindsus, therefore, <strong>of</strong> the first experience <strong>of</strong>man’s communion with God. This dimension <strong>of</strong>the Sabbath is noted by the prophet Isaiah, whoassociates the delights <strong>of</strong> the Sabbath with thedelights <strong>of</strong> God: “If you . . . call the Sabbath adelight, the holy day <strong>of</strong> the Lord . . . then youshall delight yourself in the Lord.” 9 The Sabbathis described here as the moment in time whenone can delight in the experience <strong>of</strong> the “Godwith us.” This notion is also implied in the author’sassociation <strong>of</strong> the Sabbath to the Shekhinah, thesign <strong>of</strong> God’s presence. One can also observethat the phrase “wayyekal melakhah” (he completedthe work), which introduces the Sabbath at theend <strong>of</strong> the creation, 10 is the same phrase whichintroduces the Shekhinah at the end <strong>of</strong> the construction<strong>of</strong> the sanctuary by Moses 11 and <strong>of</strong>the temple by Solomon. 12 These are the onlythree passages which use this phrase, as thoughto emphasize the link between the Sabbath andthe Shekhinah.As a sign <strong>of</strong> God’s presence, the Sabbath nourisheshere below, in our time, our deep longing forthe day when his presence shall be fully revealed.Significantly, the Sabbath is referred to as the “day<strong>of</strong> the Lord,” 13 an expression which also designatesthe day <strong>of</strong> the coming <strong>of</strong> the Lord, whichwill put an end to all misery, inaugurating a newera. The Sabbath “day <strong>of</strong> the Lord” points to theA provocative, in-depth lookat the challenges, opportunities,and means <strong>of</strong> achieving effectivedialogue with members<strong>of</strong> the two great scripturallybased faith communities, Judaismand Christianity. A mustread for anyone interested inChristian-Jewish relations.$29.00Order FromHebraic Christian Global CommunityP. O. Box 421218 Atlanta, GA 30342other “day <strong>of</strong> the Lord” as the sign par excellence<strong>of</strong> hope.A SIGN OF THE ABSOLUTEThe Sabbath evokes the absolute, as it refers to areality which transcends us, to a law which comesfrom beyond, a gift from God, a sign <strong>of</strong> God.The Sabbath is a sign <strong>of</strong> the absolute primarilybecause it is divine law. The way the Sabbath isintroduced in the Decalogue is significant: “Remember. . . .” This is not an ordinary imperative.We are dealing here with an absolute infinitive,which denotes an imperative <strong>of</strong> emphasis. TheSabbath is therefore perceived as an imperiouslaw which imposes itself absolutely and fromabove. Certain elements suggest even that the Sabbathis preponderant to the other laws. For example,in the Levitical account, the Sabbath isdistinguished from the other festivals and days <strong>of</strong>rest. 14 In the biblical tradition, the Sabbath has beenpreserved as the first commandment which menand women observed immediately after Creation;the first couple inaugurated their existence and thecourse <strong>of</strong> human history byobserving this commandment.The Sabbath was also the firstcommandment given to Israel Instead <strong>of</strong> being a sign inimmediately after their flightfrom Egypt.space, like the monument15 Among all theLeviticallaws,the Sabbathisthe which is eroded by timeonly commandment which is and becomes a sign <strong>of</strong>not annual, the only day independentfrom the natural and palace in time, a sign <strong>of</strong>death, the Sabbath is aastronomical cycles, and has nomoral or natural cause to justifyits observance. The only its actuality andlife that stands out withraison d’être <strong>of</strong> the Sabbath is re-freshness.ligious.Itis,infact,theonlycom-mandment which implies faith.SHABBAT ISSUE 13


Mended Wings–The Teaching Ministry <strong>of</strong>Dr. Doug Wheelerhas numerous informative and provocativeresources, includingBooklets and BooksBenching and the Early Christian MealMenorah–A Picture <strong>of</strong> Christian LifeHebrew Bible Study MethodologyAudio TapesThe Prayer ShawlThe Salt CovenantMatza, the Four Cups and the AfikominDR. WHEELER IS ALSO AVAILABLE FORHEBREW SEMINARS AND OTHER MINISTRY.For complete details, write:Mended Wings1902 Industrial Dr., Pocahontas, AR 72455or Phone (870) 892-1800TheSabbathreminds usthat it wasGod whotook theinitiative togive menand womenthe restwhich theydid notdeserve,enablingthem toenjoy acommunionwhich theyhad notsought.The Sabbath is also thesign <strong>of</strong> the absolute in thatit embodies the graciousact <strong>of</strong> a God <strong>of</strong> love,what the psalmist celebratesas hesed <strong>of</strong> God. 16The Sabbath reminds usthat we are nothing but theoutcome <strong>of</strong> divine generosity.In fact, the gift <strong>of</strong> theSabbath was given neitheras an answer nor as a rewardfor human work.The Sabbath reminds usthat it was God who tookthe initiative to give menand women the rest whichthey did not deserve, enablingthem to enjoy acommunion which theyhad not sought. In practice,the Sabbath is also apedagogy <strong>of</strong> hesed in thatit teaches us the value <strong>of</strong>non-action in relation to God; in abstaining fromwork on the Sabbath, we demonstrate our totaldependence on God. What we have is not theresult <strong>of</strong> our work or our effort, but is understoodas a gift from God. It is the hesed whichcauses the psalmist to burst out in song: “Let yourface shine on your servant, save me in your unfailinglove [hesed!].” 17 It is at the heart <strong>of</strong> the Sabbaththat the law and the grace, traditionallyopposed by the Christian tradition, find reconciliation.In observing the fourth commandment,the believer does not exclude the grace <strong>of</strong> God.Quite the opposite, it is by observing the law <strong>of</strong>God that the believer expresses his faith that hissalvation depends entirely on the grace <strong>of</strong> God.Finally, the Sabbath is sign <strong>of</strong> the absolute in thatit testifies <strong>of</strong> God himself, the One who is absolutely“Other.” Henceforth, the Sabbath is called the“day <strong>of</strong> the Lord.” 18 It is the day which the Lordhas made, 19 the sign <strong>of</strong> God. 20 The day <strong>of</strong> Sabbathis therefore a time intrinsically sacred, which stirs upin us the deepest respect and the necessity <strong>of</strong> observingthe day chosen by God and not this otherdecreed by human tradition. The Sabbath is morethan a day <strong>of</strong> rest and recreation at the end <strong>of</strong> theweek; it is the concrete expression <strong>of</strong> our faith inGod, the sign that our values depend on God.A SIGN OF LOVEIt is a sign between God and his people. 22 However,the human “doing” is but an answer to thedivine “doing.” As well as being the expression<strong>of</strong> God’s love toward mankind, the Sabbath is,on the human level, an expression <strong>of</strong> love forGod. This understanding <strong>of</strong> the Sabbath as ananswer clearly suggests that humans, not God,should be the ones to adapt. The Sabbath exhortsus to abstain from doing our own will: “If youkeep your feet from breaking the Sabbath andfrom doing as you please on my holy day, . . . ifyou honor it by not going your own way and notdoing as you please or speaking idle words . . . .” 23The Sabbath becomes also an act which confrontsthe reality <strong>of</strong> life and not a disembodied “spiritual”truth. The believer who observes the Sabbath engagesin an experience which obliges him/her tomeet with God where he is. In this encounter thebeliever silhouettes self against an indifferent worldoccupied otherwise and elsewhere.The human’s encounter with God does not,however, exclude encounters with others. On thecontrary, the human’s communion with God isfulfilled only through one’s communion with others.This social dimension <strong>of</strong> the Sabbath is alreadyimplied in the story <strong>of</strong> the Creation, whichrelates man and woman to the first adoration. Itis even more explicit in the Decalogue, where allthe family members, the slave, and the strangerare invited to enjoy in this day the same privileges<strong>of</strong> liberty and rest as the Israelites. The Sabbath isthe day when we remember that the other is anequal and deserves our respect. It is also the daywhen in the family gathering the arts <strong>of</strong> listeningand dialoguing can be cultivated.The way the Sabbath is situated in the literarystructure <strong>of</strong> the Decalogue confirms its preoccupationwith both God and mankind. The text <strong>of</strong>the Sabbath is located at the center <strong>of</strong> theDecalogue, geometrically and thematically speaking.24 As far as the geometry is concerned, wenotice that the fourth commandment is comprised<strong>of</strong> 55 words (in Hebrew) and is situated between67 words (first three commandments) and 41words (last six commandments). The commandment<strong>of</strong> the Sabbath comprises, then, approximatelyhalf the words <strong>of</strong> the whole Decalogue(55/108) and occupies its center. Thematically, wenotice that the first three commandments are concernedwith the relation between God and man,whereas the last six commandments involve therelation between humans. The Sabbath functions,then, as a bridge between the two series <strong>of</strong> commandmentsand is concerned with relations betweenGod and humans as well as between humans.Sign <strong>of</strong> God’s love for us, but also sign <strong>of</strong> ourlove for Him, the Sabbath is the sign that the verticalrelation does not exclude the horizontal rela-And yet, the Sabbath finds no existence outside<strong>of</strong> the human person, for the Sabbath is notonly a “deed” <strong>of</strong> God for humans; it is also a“deed” <strong>of</strong> humans for God. 21 The Sabbath issanctified inasmuch as two partners are involved.14 RESTORE!


tion, but that they are interdependent.A SIGN OF LIFEThe Sabbath celebrates Creation and thus impliesa positive appreciation <strong>of</strong> life. The senses,the food, and the beauty are well received andfully enjoyed. In the second century, the GnosticMarcion, who despised the human body and creation,rejected the Old Testament and its GodYHWH, the God <strong>of</strong> Creation, claiming that ithad been replaced by the God <strong>of</strong> the New Testament,the God <strong>of</strong> salvation. The spiritual domainhas since then been valorized over the physical one,the despicable flesh. This dualism has affectedChristian anthropology. The soul, the spirit, hasbeen distinguished from the body. Along the lines<strong>of</strong> Platonism, salvation has then been understoodas a deliverance from the body. And the ideal <strong>of</strong>existence has been described essentially as a spiritualeffort outside and sometimes against the body.Since Marcion, many Christian theologians haveopposed salvation to Creation. One <strong>of</strong> the mostinteresting symptoms <strong>of</strong> this dualistic mentality maywell be detected in the Christian shift from theSabbath memorial <strong>of</strong> Creation to the Sunday memorial<strong>of</strong> salvation. Sabbathkeeping expresses,then, a religious philosophy that says yes to Creationand the senses and involves the body in the“spiritual” process <strong>of</strong> salvation, affirming by thatsame token the unity <strong>of</strong> the human person.Sign <strong>of</strong> the past and the future, the Sabbathtears us from our present to rekindle our memoryand set our hope ablaze. Sign <strong>of</strong> the absolute and<strong>of</strong> love, the Sabbath teaches us to open ourselvesto others–to man and to God.If humans have lost the meaning <strong>of</strong> the Sabbath,it is because they have lost their roots and perspectives.Today, the Sabbath is no more a sign <strong>of</strong> theglorious event <strong>of</strong> Creation nor <strong>of</strong> the extraordinaryhope <strong>of</strong> a recreation. People are comfortably settledhere below, even in their Sabbath, which has shriveledup into a mere “weekend” or an obscure ritual.If humans have lost the sense <strong>of</strong> the Sabbath,it is because they are unable to open up to others.It must be noticed that the three monotheismsthat issued from the Bible–Judaism, Christianity,and Islam–all observe a different Sabbath, asthough to avoid any possible encounter with theother–maybe also to avoid stumbling upon God.From the depths <strong>of</strong> ages to our time, the Sabbathis a sign to the Jew and to the Christian. Evenmore, the Sabbath is the sign that comes betweenthe Jew and the Christian. The Sabbath is one <strong>of</strong> thefirstelements which determined and even maintainedthe open wound <strong>of</strong> their separation.Separated by time, the Jews and the Christianshave lost sight <strong>of</strong> each other. What betterway for them to meet again than to consent,together, to worship at the same time as indicatedby the God <strong>of</strong> Abraham, Israel, and also<strong>of</strong> Paul. The Sabbath would then become thesign <strong>of</strong> a miracle: sign that we remembered,sign that God is more than a tradition that isdead, sign <strong>of</strong> life, sign <strong>of</strong> hope in somethingelse–like a tree in the wilderness.1Abraham Heschel, The Sabbath: Its Meaning for Modern Men(New York: Farrar, Straus and Giroux, 1951/1995), p. 111.2Exodus 20:8.3Bible quotations are from the New King James Versionunless otherwise noted.4Deuteronomy 5:15.52 Chronicles 36:21.6Exodus 15:8; Deuteronomy 4:32-33; Isaiah 43:15-17; 44:24.7Matthew 12:9-14; Luke 14:1-6; John 5:1-6; 9:1-38.8Luke 13:16.9Isaiah 58:13-14.10Genesis 2:2.11Exodus 40:33-38.122 Chronicles 5:14; 2 Chronicles 7:12.13Exodus 20:10; Deuteronomy 5:14.14Leviticus 23:2-4.15Exodus 16.16Psalm 33:5, 22; 36:7; 57:10; 63:3; 108:4, etc.17Psalm 31:16, NIV.18Exodus 20:10; Leviticus 23:3; Deuteronomy 5:14.19Genesis 2:1-3.20Exodus 31:15.21Deuteronomy 5:17.22Exodus 31:17.23Isaiah 58:13-14, NIV.24This median position <strong>of</strong> the Sabbath in the Decaloguetakes on a particular meaning in the light <strong>of</strong> the ancient MiddleEastern documents. The seal which engaged the partners <strong>of</strong>the alliance was in fact apposed at the center itself <strong>of</strong> the tablet(see Meredith G. Kline, Treaty <strong>of</strong> the Great King, The CovenantStructure <strong>of</strong> Deuteronomy: Studies and Commentary (Grand Rapids:Eerdmans, 1963), pp. 18, 19.SHABBAT SHALOMA Magazine Promoting the Peace <strong>of</strong> God’s<strong>Shabbat</strong><strong>Shabbat</strong> Shalom is an attractive journal withinteresting and challenging information about thebiblical Sabbath. It also features scholarly articlesthat promote Jewish-Christian relations and analyzethe roots <strong>of</strong> Christian faith in the soil <strong>of</strong> Judaism.For complete information about this excellentresource, write:<strong>Shabbat</strong> Shalom55 W. Oak Ridge Dr., Hagerstown, MD 21740What betterway forJews andChristiansto meetagain thanto consent,together, toworship atthe sametime asindicatedby the God<strong>of</strong>Abraham,Israel, andalso <strong>of</strong>Paul.Dr. Jacques B. Doukhan, a native<strong>of</strong> Algeria, is pr<strong>of</strong>essor <strong>of</strong> Hebrewand Old Testament Exegesis atthe Seventh-Day Adventist Seminaryand director <strong>of</strong> the Institute<strong>of</strong> Jewish-Christian Studies atAndrews University.A strong advocate<strong>of</strong> Jewish-Christian relations,he is editor <strong>of</strong> L’Olivier and<strong>Shabbat</strong> Shalom (Jewish-Christiandialogue magazines).Jacques, his wife Lilianne, andtheir daughter live in BerrienSprings, Michigan.SHABBAT ISSUE 15


RENEWING THE HEBREW FOUNDATIONS OF THE SABBATHBY DWIGHT A. PRYORThe Siddur liturgy succinctly summarizes only the seventh day is “hallowed.” With the Sabbath,time itself becomes sanctified, and the re-the treasured place <strong>of</strong> the Sabbath inJewish tradition with these words: “Last sulting redemptive rhythm pervades andin creation, first in intention.” punctuates the whole <strong>of</strong> Jewish life.<strong>Shabbat</strong> is the crown <strong>of</strong> creation and the first The Sabbath principle is implicit in creation,thing made holy by the Creator. “Then God but made an explicit precept commanded <strong>of</strong> Israelin the Sinaitic covenant. Both aspects, creationblessed the seventh day and sanctified it . . .” (Genesis2:3). The six days <strong>of</strong> creation are “good” but and redemption, are alluded to in the Ten Words:“Remember” (zachor) the Sabbath in view <strong>of</strong> thecreation (Exodus 20:8). “Observe” (shamor) theSabbath in light <strong>of</strong> the Exodus (Deuteronomy5:12). In either case the seventh day is to be sanctifiedunto the Lord.Whether we operate under the Mosaic covenantenjoined at Sinai or the New Covenant inYeshua’s blood effected at Calvary, <strong>Shabbat</strong> teachesus much about the Lord <strong>of</strong> the Sabbath, His intentin creation, and our place in His world. Apartfrom the legal precept obligatory upon Israel, theSabbath is a creation principle relevant to everyonewho calls on the name <strong>of</strong> the Lord.Consider the wisdom and power <strong>of</strong> the Sabbathto expand our perspective and enhance ourrelationship with the Holy One <strong>of</strong> Israel. 11. The Sabbath is a testimony to the wonders <strong>of</strong> thecreation and the greatness <strong>of</strong> the Creator.The world as created by God is wondrousand good. The Sabbath reminds us <strong>of</strong> this. Natureis not to be worshipped, but it should becelebrated as God’s handiwork. Consecrating theSabbath confirms the biblical account <strong>of</strong> the creationand acknowledges the ethical implications<strong>of</strong> it. The world is the intentional act <strong>of</strong> AdonaiElohim–to whom we are responsible and beforewhom we shall all give a reckoning one day. The16 RESTORE!


moral mandates <strong>of</strong> ethical monotheism, centralboth to Judaism and to Christianity, hang on theessential truth <strong>of</strong> the Genesis account <strong>of</strong> creation,concluding with the Sabbath.2. The Sabbath is the telos or end <strong>of</strong> creation in twosenses, both as its “finish” and as its “goal.”In six days, God created the heavens and theearth. On the seventh day, the good became hallowed.The Sabbath completed and culminatedGod’s work <strong>of</strong> creating and pointed to the goal<strong>of</strong> it.In the Bible the world is good but not intrinsicallyholy. Only God, in partnership with manmade in his image, can sanctify it. The Sabbath,by God’s act and by man’s acknowledgment, hallowsthe creation. Sanctifying the seventh day fashionsthe world <strong>of</strong> man into a habitation suitablefor the Divine dwelling.On <strong>Shabbat</strong>, man and his Maker dwell in yachad,unity, in a special way. Mutually, they create a <strong>Shabbat</strong>kodesh, a Sabbath <strong>of</strong> holiness. This union <strong>of</strong>intimate covenantal partnership is the goal and thepassion <strong>of</strong> the Holy One who created man. EverySabbath kept, every seventh day hallowed,points to the eventual destiny <strong>of</strong> the creation itself.The finite world shall become the dwelling<strong>of</strong> the infinite God, the abode <strong>of</strong> His glory. Andin that Day, the whole earth shall experience<strong>Shabbat</strong> shalom.3. To sanctify the Sabbath is to set the day apartfrom all that is common, ordinary, or pr<strong>of</strong>ane.It is not that ‘earthy’ things are evil. God createdthe earth and deemed it “tov” or good. Thatis why we give him thanks for the good things <strong>of</strong>the earth, like bread and wine. But in the midst <strong>of</strong>our labors in the earth we are to create a sanctuaryin time for the things <strong>of</strong> the Spirit. We are toset aside every seventh day unto the Lord and tothe things <strong>of</strong> the Lord.The root Hebrew word for “holy,” kadash,means to mark <strong>of</strong>f, set apart, or make distinct.Holiness adheres intrinsically only in God. He is“kadosh, kadosh, kadosh” (Isaiah 6.3) by his verynature. All else becomes holy only when set apartunto him and his service. His holiness can be manifestin space, time, and people. To “hallow” theSabbath, therefore, is to set the day apart from allcommon or ordinary activities, good though theymay be, and to consecrate the day, oneself, andone’s home unto the maker <strong>of</strong> heaven and earth.4. When we sanctify the Sabbath we in turn are setapart as God’s “peculiar people” and “treasured possession.”The Sabbath concept is not a natural occurrence.It is a supra-natural opportunity set by God.The seven-day cycle is not self-evident in the naturalorder <strong>of</strong> things. Neither the monthly lunar cycle(29+ days) nor the annual solar cycle (365+ days)is divisible byseven. The sevendayweek we takefor granted wasunknown in thePresents“Build It and He Will Come”In this new teaching series, Dwight Pryordiscusses the Sabbath for Christians from thepoint <strong>of</strong> view <strong>of</strong> spiritual opportunity, not legalobligation. After you hear these two messages,you, too, will “Call the Sabbath a Delight”!Only $12*Toll Free Order Line: 1-800-308-6506 ororder online at www.jcstudies.com*Mention you saw us in Restore! and receive free shippinganywhere in the U.S.A.ancient paganworld.The Sabbathrepresents sacredtime, set in placeby the act <strong>of</strong> theHoly One. It becamethe principaland powerful symbol<strong>of</strong> Yahweh’sunique covenantalrelationship withHis elected people,Israel.“ ‘. . . speak tothe sons <strong>of</strong> Israel,saying, “You shallsurely observe mysabbaths; for this isa sign between meand you throughoutyour generations, that you may know that Iam the LORD who sanctifies you. Therefore youare to observe the sabbath, for it is holy to you. .. . For six days work may be done, but on theseventh day there is a sabbath <strong>of</strong> complete rest,holy to the LORD . . . And when he had finishedspeaking with him upon Mount Sinai, he gaveMoses the two tablets <strong>of</strong> the testimony, tablets<strong>of</strong> stone, written by the finger <strong>of</strong> God.” (Exodus31:13-18 NASB)The Sabbath is a “sign” or symbol that bearsvisible witness to the enduring covenantal partnershipbetween God and His people. It is holyby God’s decree, and it “sanctifies” or hallowsthose who honor it. Like a wedding band symbolicallysets apart a bride as holy and covenantedto her husband, so the Sabbath signifies that Israelis set apart exclusively unto the Lord as his “treasuredpeople” (am segullah). It distinguishes themfrom all the other nations as the people with whomGod has chosen to make His dwelling.5. In remembering theSabbath we honor the Creatorby giving up our creations.On <strong>Shabbat</strong>, man and hisFor six days we laborin the world formaker dwell in yachad, unity,our own ends. We create,control, and sub-create a <strong>Shabbat</strong> kodesh, ain a special way. Mutually, theydue the world around Sabbath <strong>of</strong> holiness.us. For one day we areasked to remember theSHABBAT ISSUE 17


Now you can access insightful, challenging materials from the Jerusalem Perspectiveand from the Jerusalem School <strong>of</strong> Synoptic Studies by means <strong>of</strong> the Internet. DavidBivin’s provocative articles are featured in a regular program designed specifically forsubscribers to this excellent resource. If you are looking to discover more about the Jewishbackground <strong>of</strong> the life and ministry <strong>of</strong> Jesus and the apostles, you will want to contact theJerusalem Perspective Online right away.For complete information on subscriptions to this online journal, go towww.jerusalemperspective.com. You can also share in the Jerusalem Perspectiveonline blog. Interesting materials are available from the Jerusalem Perspective Bookstore.Don’t miss this opportunity to bring some <strong>of</strong> Jerusalem’s finest scholars to your webbrowser.Creator and return our creations and ourselvesback to his dominion. <strong>Shabbat</strong> reminds the Pharaohin usthat “theEarth istheLORD’S” (Exodus9:29). It is only on loan to us. We show deferenceto our Creator by ceasing from our creations onthe seventh day. In doing so, we imitate and therebyhonor him.<strong>Shabbat</strong> reminds us that we, too, belong to him.We must put ourselves and the work <strong>of</strong> our handson the altar <strong>of</strong> God. The Creator enjoins us toexercise dominion and stewardship <strong>of</strong> the earth,but that can be done properly only by regularlysubmitting to the dominion <strong>of</strong> Another. In theSabbath we acknowledge the Creator as King, andwe set apart the day unto him and his sovereignty.Only under his rule do we experience the fullness<strong>of</strong> peace. In <strong>Shabbat</strong> we find shalom.6. To refrain from “work” is one thing, to enter God’s“rest” is another.On <strong>Shabbat</strong> we are to cease from our labors.But we also are to imitate our Creator and enterhis rest. Just taking a day <strong>of</strong>f from work is notsanctifying the Sabbath nor does it satisfy the soul.For that to occur we must enter the Sabbath rest.“On the seventh day God completed His workwhich He had done; and He rested on the seventhday . . .” (Genesis 2:2) What work did he completeon the seventh day, ask the rabbis? He createdmenuach, rest! Menuach is more than freedomfrom–toil, work, and activity. It isfreedom for–tranquillity, peace, and quietness<strong>of</strong> soul. When we sanctify the sev-Center for Judaic-ChristianDwight A. Pryor, president <strong>of</strong> theOn <strong>Shabbat</strong> wecommune with enth day, we cease from our labors, for his Studies, has long been involved inextensive research into theGod in two ways– rest.Hebrew foundations <strong>of</strong> Christaincelebrating His<strong>Shabbat</strong> is not a self-indulgent vacationso much as it is a spiritual invoca-School <strong>of</strong> Synoptic Research andfaith, both with the Jerusalemcreation andin concert with other scholars <strong>of</strong>tion. We invite God by his Spirit to leadsimilar vision. He has produced anconsidering His us beside the “waters <strong>of</strong> rest” (menuhot) extensivelibrary <strong>of</strong> audioandvideorevelation. (Psalm 23:2) and restore our souls. We teachings that document truthsabout Christianity’s Jewish roots.build a sanctuary in time and the HolyDwight and his wife Keren HannahSpirit comes and fills it with the sha-live in Dayton, Ohio.18 RESTORE!lom <strong>of</strong> God. In this sacred time we find harmonybetween man and nature and between oneanother. We “come unto him,” and he gives us“rest.”7. To hallow the Sabbath is to sanctify God’s name.“The seventh day is a sabbath to the LORDyour God . . .” (Exodus 20:10). <strong>Shabbat</strong> is madefor man but unto the Lord. The spiritual discipline<strong>of</strong> Sabbath observance brings peace into ourhomes and holiness into our world. It blesses manand it honors God. By our conduct, treating thisday as holy, we sanctify God’s name.<strong>Shabbat</strong> counters our natural tendencies towardidolatry and self-centeredness. It reminds us thatour lives are to be thoroughly and intensely Godcentered,worshipping him alone. Rememberingthe Sabbath redeems time and turns our heartsback to those things that pertain to the Father andhis priorities. It is a holy day set apart for family andfriends, study and prayer, Scripture and nature.Psalm 19 is read as part <strong>of</strong> the Sabbath morningliturgy in the Siddur. This inspired Scripture,attributed to David, has two movements. The first,verses 1-6, praises God for the wonders <strong>of</strong> theworld. “The heavens are telling <strong>of</strong> the glory <strong>of</strong>God; and their expanse is declaring the work <strong>of</strong>His hands” (19:1 NASB). The second, verses 7-14, esteems God for the beauty <strong>of</strong> his Word. “Thelaw <strong>of</strong> the LORD [torat Adonai] is perfect, restoringthe soul; the testimony <strong>of</strong> the LORD [eidutAdonai] is sure, making wise the simple. Theprecepts <strong>of</strong> the LORD [pikudei Adonai] are right,rejoicing the heart; the commandment <strong>of</strong> theLORD [mitzvat Adonai] is pure, enlightening theeyes” (19:7-8).On <strong>Shabbat</strong> we commune with God in bothways–celebrating his creation and considering hisrevelation. In all ways we desire to honor, esteem,and exalt him. His name is holy, and we choose tohonor it by hallowing this day that he has made. Heis the Lord God, maker <strong>of</strong> heaven and earth. Sowe sanctify the Sabbath and are in turn sanctified byhim for doing so. May his name be praised, andmay his peace cover all the earth.1Several <strong>of</strong> the ideas expressed in this article are drawn from thelate Rabbi Pinchas Peli and his “<strong>Shabbat</strong> Shalom” weekly Torahcommentary that appeared for many years in the Jerusalem Post.


Man’s First DayBY KARL D. COKE, PH. D.BIBLICALHEBREWThe Language <strong>of</strong>ScriptureMan’s first day on earth was God’s seventh God. God had called it all “good.” Man shouldday <strong>of</strong> Creation. Man was created on the see it all and agree with God that it is all “good.”evening <strong>of</strong> the sixth day <strong>of</strong> Creation. Genesis Man calling God’s Creation “good” is, by definition,“praise and worship.” It is man declaring1:24-2:2 indicates that God made man in his ownimage and likeness then rested. Therefore, man’s “good” all that heaven delivered!first day in Creation was God’s seventh day in Isaiah 58:13-14 says, “If thou turn away thyCreation. Man spent his first twenty-four hours foot from the sabbath, from doing thy pleasure onon earth sharing <strong>Shabbat</strong> with God Almighty. my holy day; and call the sabbath a delight, theMoses recognizes the importance <strong>of</strong> this fact. holy <strong>of</strong> the LORD, honourable; and shalt honourThe fourth <strong>of</strong> the ten commandments recorded him, not doing thine own ways, nor finding thinein Exodus 20:8-11 is about man’s <strong>Shabbat</strong> with own pleasure, nor speaking thine own words: thenGod. This commandment has two parts. Firstly, shalt thou delight thyself in the LORD; and I willman should start his week resting with God. Secondly,out <strong>of</strong> his rest with God, man should work earth, and feed thee with the heritage <strong>of</strong> Jacobcause thee to ride upon the high places <strong>of</strong> thesix days. Man’s work originates out <strong>of</strong> his <strong>Shabbat</strong> thy father: for the mouth <strong>of</strong> the LORD hath spokenit.”with God. <strong>Shabbat</strong> is not the end <strong>of</strong> man’s workweek–it is the beginning and source <strong>of</strong> man’s work Jesus says in Mark 2:27-28, “The sabbath wasweek.made for man, and not man for the sabbath; thereforethe Son <strong>of</strong> man is Lord also <strong>of</strong> the sab-Moses calls man’s work “labor.” The Hebrewword for “labor” is (avad) and primarily means bath.” Sabbath is man’s first day <strong>of</strong> the week.“to do work” (Gesenius, Hebrew-Chaldee Lexicon God desires man to spend it with him. Properly<strong>of</strong> the Old Testament, p. 598). However, the word spent, it releases man into a lifestyle <strong>of</strong> . That is frequently translated “worshippers (or servants)<strong>of</strong> God” (Ibid., p. 599) as in Nehemiah <strong>Shabbat</strong> opens the opportunity for man to enjoy lifeis, properly understood and properly invested,1:10. In Numbers chapter four, the priests from to the full. John 10:10 indicates Christ, our <strong>Shabbat</strong>,30 years to 50 years old were to serve () the came to give us “life and life more abundantly.”services () that served () the “worshippers <strong>Shabbat</strong> is not the end <strong>of</strong> man’s work week.<strong>of</strong> God.” The point is that the Bible words labor, <strong>Shabbat</strong> is not a burdensome, legal requirementserve, and worship all come from the Hebrew word for man to stop his labor and give his remaining.time to God. This mindset only leads to debate,To properly “serve” (or worship) God, man frustration and legalism. <strong>Shabbat</strong> is man’s “queen.”must spend <strong>Shabbat</strong> with him, then “labor” as unto Abraham Joshua Heschel in his book, The Sabbath,page 60, says,the LORD. The Apostle Paul says in 1 Corinthians10:31, “Whether therefore ye eat, or drink, or whatsoeverye do, do all to the glory <strong>of</strong> God.” Paul bride is not a personification <strong>of</strong> the Sabbath“The idea <strong>of</strong> the Sabbath as a queen or aknows the effect <strong>of</strong> man’s <strong>Shabbat</strong> with God when but an exemplification <strong>of</strong> a divine attribute,he says in Colossians 3:16-17. “Let the word <strong>of</strong> and illustration <strong>of</strong> God's need for humanChrist dwell in you richly in all wisdom, teaching love; it does not represent a substance butand admonishing one another in psalms and the presence <strong>of</strong> God, His relationship tohymns and spiritual songs, singing with grace in man.your hearts to the Lord. And whatsoever you do “Such metaphorical exemplification doesin word or deed, do all in the name <strong>of</strong> the Lord not state a fact; it expresses a value, puttingJesus, giving thanks to God and the Father by into words the preciousness <strong>of</strong> the Sabbathhim.”as Sabbath. Observance <strong>of</strong> the seventh dayGod created man after the entire universe had is more than a technique <strong>of</strong> fulfilling a commandment.The Sabbath is the presence <strong>of</strong>Properly understoodbeen prepared for him. God said each day, “andand properlyit was good.” All that God had created for man God in the world, open to the soul <strong>of</strong> man.” invested, <strong>Shabbat</strong>to enjoy and rule was “good.” Then, on the Further, on page 73 Heschel says (to God), opens theevening <strong>of</strong> the sixth day, God created man. Man “Show us in this world an example <strong>of</strong> the world to opportunity for manawakened to the stars, moon, water, trees, land, come.” “The Sabbath is an example <strong>of</strong> the world to enjoy life to theanimals and spent his first day enjoying it all with to come” (Akiba, Otzar Midrashim, p. 407). full.SHABBAT ISSUE 19


was that <strong>Shabbat</strong> was both blessed and holy.HONORING SHABBATHonoring <strong>Shabbat</strong> by resting is not a matter <strong>of</strong>Christians becoming like Jews. It is a matter <strong>of</strong>being like God. Since God rested on <strong>Shabbat</strong>(making it both blessed and holy), man shouldalso endeavor to rest one day out <strong>of</strong> seven. Hebrews4:9-11 says, “There remains, then, a Sabbath-restfor the people <strong>of</strong> God; for anyone whoenters God’s rest also rests from his own work,just as God did from his. Let us, therefore, makeevery effort to enter that rest, so that no one will fallby following their example <strong>of</strong> disobedience.” Fartoo many believers focus on the word <strong>Shabbat</strong>,not the word rest (menuach). After all, “<strong>Shabbat</strong>”sounds “Jewish.” So, whenever the issue surfaces,Christians immediately become concerned withthe “legal issue” <strong>of</strong> “keeping” the day rather thanwhat one “does” to release blessings and holinesson this special day. The result? Our Messiah’s bodyhas ignorantly missed out on the two huge benefits<strong>of</strong> taking a God-like rest–blessing and holiness.We seem to forget that God, Moses, and Jesus allrested.DOING WHAT GOD DIDThe Lord does not ask believers to do somethinghe has not done. Since he rested (menuach)on the seventh day, he is free to invite all believersto share in his rest. He would not ask believers torest if he had not done so. This makes the issueclearly what he did, rested, not the day. Genesis 2:2straightforwardly establishes the act <strong>of</strong> rest(menuach) as the issue, i.e., the principle. Remember,all <strong>of</strong> God’s labor on the seventh day wasentering into rest. This is why Hebrews 4:11 (KJV)says, “Let us labour therefore to enter into hisrest, . . .” The labor is not spent in legally “keeping”the <strong>Shabbat</strong>. The labor should be expendedentering into God’s rest! The promise <strong>of</strong> that kind<strong>of</strong> labor is that its wages will be “blessing” and“holiness.” Are there any true believers who wouldreject an opportunity to be blessed by God andmade holy like God? That God rested on <strong>Shabbat</strong>and thereby blessed and sanctified it cannot bedenied. <strong>Shabbat</strong> exists. What should one do?NowAvailable!Dr. Karl Cokereveals how toput God backin education.Order your signedcopy today!Availableexclusively atAndyBooks.comA “must” read!352 pages,984 quotes,233 sources, plusmany language helpsWhat every student, parent and grandparent should knowabout education before choosing a college or university!A Proper Educationby Karl D. Coke, Ph. D.$25.00 plus shipping & handling @AndyBooks.combath. So the Son <strong>of</strong> Man is Lord even <strong>of</strong> theSabbath” (Mark 2:27-28). What a gift! What anopportunity! A day, given by God to mankind,designed to increase man’s blessings and to makehim like his creator. On page 110 <strong>of</strong> his Fundamentals<strong>of</strong> Judaism Saul Spiro says, “The Sabbath isa joy to those who observe it; a perpetual praiseto God for His Creation. Lifeis to be delighted in and enjoyed.Many things make this impossiblea great deal <strong>of</strong> the time. God produced rest asThe Sabbath is the great exception.Life can be lived to its full-his work on <strong>Shabbat</strong>.est at least on one day <strong>of</strong> the He then gave man thatweek.”rest as a means toGOD’S GIFT TO HUMANITYreceive his blessingI realize that there are fewIn his book, The Sabbath, Heschel says, “The articles written about <strong>Shabbat</strong>Sabbath is the most precious present mankind has upon which Jews and Christiansand holiness.received from the treasure house <strong>of</strong> God” (p. can agree. Both groups make18). Think <strong>of</strong> it, God gives one day per week to it the domain <strong>of</strong> one over theall mankind. Properly used, this gift allows mankindother. In this article, I am not seeking mutual apbathto gain in blessings and holiness. “The Sabproval.I cannot here waste time and space askingis given unto you, not you unto the Sabbath” such questions as “Why did God chose the seventh(Mekilta to 31:13). Jesus, our Messiah, said, “Theday and not the sixth or eighth?” Satan hasSabbath was made for man, not man for the Sab-diverted attention away from the real issue <strong>of</strong> Shab-SHABBAT ISSUE 21


The Timothy ProgramInternationalA Three-Level Correspondence Bible CollegeLevel One –A two-year prep school curriculum designed tobe taught as it is learned.T.Level Two –Afour-year college curriculum filled with Bible,Hebrew, Greek, and Middle-Eastern culture.Level Three – A three-year research curriculum dedicatedto the publishing <strong>of</strong> dissertations and theses.For More Information Write:The Timothy ProgramPost Office Box 10285Charlotte, NC 28212-5668 U.S.A.Tel: (704) 568-5232 * Fax: (704) 532-9990bat long enough! The real issue <strong>of</strong> <strong>Shabbat</strong> is thatentering God’s rest (menuach) works blessings andholiness. Isaiah puts it another way when he saysin 58:13-14, “ ‘If you keep your feet from breakingthe Sabbath and from doing as you please onmy holy day, if you call the Sabbath a delight andthe LORD’S holy day honorable, and if you honorit by not going your own way and not doing asyou please or speaking idle words, then you willfind your joy in the LORD, and I will cause you toride on the heights <strong>of</strong> the land and to feast on theinheritance <strong>of</strong> your father Jacob.’ The mouth <strong>of</strong>the LORD has spoken.”A portion <strong>of</strong> Jacob’s blessing is recorded inGenesis 28:13-15, “I am the LORD, the God <strong>of</strong>your father Abraham and the God <strong>of</strong> Isaac. Iwill give you and yourdescendants the landon which you are lying.you wherever you go, and I will bring you backto this land. I will not leave you until I have donewhat I have promised you.” The working <strong>of</strong>holiness in Jacob’s life is recorded in Genesis 32:22-31. In that context, verses 27-28 say, “The manasked him, ‘What is your name?’ ‘Jacob,’ he answered.Then the man said, ‘Your name will nolonger be Jacob, but Israel, because you havestruggled with God and with men and have overcome.”It is more than coincidental that both <strong>of</strong> theseevents took place during the “rest” period <strong>of</strong> thenight. Also, Jacob “worked” hard wrestling withGod against his own flesh. That’s correct. Jacob’sspiritual man wrestled with (alongside) God. Thetwo <strong>of</strong> them were a “tag-team.” Their opponentwas the natural man Jacob. God and spiritual Jacobdefeated natural Jacob earning Jacob the nameIsrael (a prince with God). This is the kind <strong>of</strong>struggle necessary to enter God’s rest.WHAT IS REST?What is rest (menuach)? First, it is very interestingthat in the 17 times (menuach) appears inthe TaNaKh, almost without exception it is precededwith the words, “The LORD your Godgives you rest.” It is clear that rest is a gift fromGod. As a reminder, God produced rest ashis work on <strong>Shabbat</strong>. He then gave man thatrest as a means to receive his blessing and holiness.Rest has the quality <strong>of</strong> continually producingblessing and holiness. Blessing andholiness are more easily received when one entersinto his rest. God knew about blessing andholiness from having been poised in eternal rest.God is blessed and holy because he is at perfectrest. It follows then that the transfer <strong>of</strong> hisblessing and holiness to man is best donethrough rest (menuach).Secondly, “The rabbis regarded the Sabbathsymbolically as a foretaste <strong>of</strong> the ideal world tocome” (Glustrom, The Language <strong>of</strong> Judaism, p. 199).Included in the future is one thousand years <strong>of</strong>rest from Satan’s activity. Revelation 20 indicatesthat Satan will be bound for one thousand years.This is a time <strong>of</strong> rest from Satanic deception (vs.3). 1 Peter 3:8 reminds us that one day to theLord is as a thousand years. It seems logical thenthat following nearly 6,000 years (six days) wouldbe the last 1,000 years (seventh day). This wouldbe a day (one thousand years) <strong>of</strong> rest. Finally,about menuach, Benjamin Davidson says on page539 <strong>of</strong> his book The Analytical Hebrew and ChaldeeLexicon, “I. to rest, settle down, alight, . . .II. to rest, be at rest, have repose. Hence–III.to abide, continue,–IV. to rest, to cease, leave<strong>of</strong>f speaking.”Psalm 95, “Come, let us sing for joy to theYour descendants willOn <strong>Shabbat</strong> man will either be like the dust <strong>of</strong> thework to indulge his flesh and earth, and you willspread out to the westbe paid weariness or he willand to the east, to thework to enter God’s rest and north and to the south.be paid God’s blessings and All peoples on earthholiness.will be blessed throughyou and your <strong>of</strong>fspring.I am with youand will watch over22 RESTORE!


LORD; let us shout aloud to the Rock <strong>of</strong> our salvation.Let us come before him with thanksgivingand extol him with music and song. For theLORD is the great God, the great King aboveall gods. In his hand are the depths <strong>of</strong> theearth, and the mountain peaks belong to him.The sea is his, for he made it, and his handsformed the dry land. Come, let us bow downin worship, let us kneel before the LORD ourMaker, for he is our God and we are the people<strong>of</strong> his pasture, the flock under his care. Today, ifyou hear his voice, do not harden your hearts asyou did at Meribah, as you did that day atMassah in the desert, where your fathers testedand tried me, though they had seen what I did.For forty years I was angry with that generation;I said, ‘they are a people whose hearts goastray, and they have not known my ways.’ So Ideclared on oath in my anger, ‘They shall neverenter my rest.’ ”REST FROM SELFMenuach is also a rest from self. Isaiah 58:13-14says that rest from self includes 1. keeping one’sfeet from breaking the Sabbath (also written as:not going one’s own way); 2. not doing as onepleases on God’s holy day (repeated twice); and3. honoring (<strong>Shabbat</strong>) by not speaking idle words.“Going,” “doing.” and “speaking” to please oneselfmakes “resting” impossible. The price forindulging oneself on <strong>Shabbat</strong> rather than enteringGod’s rest is to deny God’s blessings and holiness.The price seems both too high and very foolish.You see man will work on <strong>Shabbat</strong>. He willeither work to indulge his flesh and be paid wearinessor he will work to enter God’s rest and bepaid God’s blessings and holiness. Hebrews 3:18-4:3 says, “And to whom did God swear that theywould never enter his rest if not to those whodisobeyed? So we see that they were not able toenter, because <strong>of</strong> their unbelief. Therefore, sincethe promise <strong>of</strong> entering his rest still stands, let usbe careful that none <strong>of</strong> you be found to havefallen short <strong>of</strong> it. For we also have had thegospel preached to us, just as they did, but themessage they heard was <strong>of</strong> no value to them,because those who heard did not combine itwith faith. Now we who have believed enterthat rest . . .” Wise believers enter God’s restand not just theologically. They enter his restwith the knowledge that they will receive hisblessings and his holiness. What price exceedstheir value?it is his feast. <strong>Shabbat</strong> islisted first before all otherfeast days. It is more importantthan all others. Likethe base <strong>of</strong> the menorah,<strong>Shabbat</strong> supports all theother feasts <strong>of</strong> God. Hebrews10:25 tells us “not t<strong>of</strong>orsake” God’s assemblies.Yet, <strong>Shabbat</strong> is the first feastday <strong>of</strong> God which mostChristians forsake. <strong>Shabbat</strong>means to “sit down” torest. <strong>Shabbat</strong> is not synonymouswith Saturday. Forexample, <strong>Shabbat</strong> is everyday <strong>of</strong> the week-long Feast<strong>of</strong> Unleavened Bread.Passover must always be thefourteenth (full moon) <strong>of</strong>Nisan. The fourteenthcould be a Tuesday in any given year, thus makingTuesday a <strong>Shabbat</strong>. Remember, the issue is not somuch the day as what is tobe done on that day–enteringGod’s rest in order toreceive God’s blessings andholiness.A brilliant statementabout <strong>Shabbat</strong> comes fromEncyclopaedia Judaica: “God’sinstructions concerning thebuilding <strong>of</strong> the Tabernacleend, and Moses’ conveyance<strong>of</strong> them to the peoplebegin, with an admonitionto keep the Sabbath, indicatingits precedence evenover the duty <strong>of</strong> buildingthe sanctuary” (Vol. XIV, p.558). Why? Because Godwants his <strong>Shabbat</strong> rest to“build” his true sanctuary–his believers! He <strong>of</strong>fers his blessing and his holinessas the reward <strong>of</strong> having labored to enter hisrest. Remember, God, Moses, and Jesus all rested.How are you so different?“God’s instructionsconcerning the building<strong>of</strong> the Tabernacle end,and Moses’ conveyance<strong>of</strong> them to the peoplebegin, with anadmonition to keep theSabbath, indicating itsprecedence even overthe duty <strong>of</strong> building thesanctuary”Dr. Karl D. Coke is a Hebrewteacher whose understanding <strong>of</strong>the originallanugages, the history,culture, and people <strong>of</strong> Holy Scriptureenableshimto make theBibleto come alive for his audiencesand readers. As president <strong>of</strong> Redirection,a ministry that establishesthe home as the center forSHABBAT, THE UNIVERSAL FEASTspiritual development amongA final point needs to be made about <strong>Shabbat</strong>. Christian communities, Karl travelsextensively and teaches internationally.Karl lives in Charlotte,It is not a Jewish feast day. According to Leviticus23:2 <strong>Shabbat</strong> is a set time (mo’ed) <strong>of</strong> the LORD, and North Carolina.SHABBAT ISSUE 23


CREATION, REDEMPTION, AND FINAL RESTORATIONBY SAMUELE BACCHIOCCHI, PH.D.The Sabbath means different things to differentpeople. To some the Sabbath is counts the hours <strong>of</strong> the Sabbath like the astronaut<strong>of</strong> the things that cannot be done on this day. Hegood news <strong>of</strong> joyful celebration <strong>of</strong> counts the seconds preceding the firing <strong>of</strong> hisGod’s creative and redemptive love. To spacecraft: 10, 9, 8, 7, 6, 5, 4, 3, 2, 1, 0. Sunset!others it is bad news <strong>of</strong> restrictive impositions Take <strong>of</strong>f to some exciting activity to burn up theand/or bondage to the law.repression <strong>of</strong> the Sabbath.The legalist sees the Sabbath primarily as a The materialist views the Sabbath (or Sundaycommandment that must be observed in order for that matter) as a day <strong>of</strong> “solemn” rest but toto be saved. He views the interruption that the himself rather than to the Lord. It is a day to seekSabbath brings to his life like a bitter medicine personal pr<strong>of</strong>it or pleasure rather than divine peacethat must be swallowed in order to get well. Consequentlyto the legalist the Sabbath is not a day The antinomian interprets sabbathkeeping as aand presence.<strong>of</strong> gladness and exultation because <strong>of</strong> the divine sign <strong>of</strong> bondage to the law. He interprets the freedom<strong>of</strong> the gospel as freedom to keep the Sab-accomplishments memorialized by this day, butrather a day <strong>of</strong> gloom and frustration because bath on any weekday (pansabbatism). But thetheory that each weekday is a Sabbath in practiceresults in each Sabbath being a week day. Ultimatelyno real worship is <strong>of</strong>fered to God becausenothing really matters.The Christian who loves the Savior experiencesthe Sabbath as a day <strong>of</strong> joyful celebration: a dayto celebrate the good news <strong>of</strong> God’s marvellousaccomplishments both in the world and in his/her personal life. It is a human desire to wish tocelebrate and share with others the good news <strong>of</strong>unusual achievements. Players and fans celebratethe winning <strong>of</strong> a game. A father celebrates thebirth <strong>of</strong> his newborn. Students celebrate theirgraduation. A couple celebrates with their friendstheir engagement or wedding. A Christian celebrateson the Sabbath the good news <strong>of</strong> whatGod has done, <strong>of</strong> what he is doing, and <strong>of</strong> what24 RESTORE!


he will do for his people.In Hebrews 4:2,6 the Sabbath rest is twice presentedas the “good news” or the gospel (sameverb–evangelizo) <strong>of</strong> God’s rest for his people. Yetfor some persons as noted, the Sabbath is notgood news but bad news. Why is the Sabbathviewed and experienced differently by differentpersons? Principally because <strong>of</strong> different understandingsand acceptance <strong>of</strong> the message <strong>of</strong> theSabbath. A person who does not understand andaccept the good news <strong>of</strong> the Sabbath will experience,not rest, peace, and jubilation, but rather restlessness,tension, and frustration.GOOD NEWS OF PERFECT CREATIONThe Imagery <strong>of</strong> the Rest <strong>of</strong>God. To dramatize the perfectionand completion <strong>of</strong> his creation,Scripture tells us that Godrested (Genesis 2:2-3). ObviouslyGod was not tired. God “doesnot faint or grow weary” (Isaiah40:28). In fact, the Hebrew verb(shabat) does not mean that Godtook a rest to recover from exhaustionbut rather that “hestopped or ceased creating.”Why? To testify by this dramaticaction–by desisting from creating–thathe regarded his creation“very good” and perfectly satisfying.There was no need for additionaltouches to improve hisworkmanship, because all cameup to his expectations.The first glad tidings the Sabbath proclaims is,then, a message <strong>of</strong> reassurance from God thatthis world and all its creatures came into existencenot in a deformed state by chance but in a perfectway by the personal act <strong>of</strong> God. This message isindeed good news. It gives us the reassurance thatour ancestral roots are good because they arerooted in God himself from creation to eternity.It reassures us that in spite <strong>of</strong> apparent futility andtragedy, our life has meaning, value, and hope becauseit proceeds from and moves toward a gloriousdestiny with God.From Sabbathto SundayDr. Bacchiocchi’s extensiveresearch at theVatican in Romeproduced this classicbook that documentshistorically the Christianchurch’s move from theSabbath obser-vance common to the Jewishmatrix from which it emerged to Sundayobservance. Any student <strong>of</strong> Christianity’sJewish roots will pr<strong>of</strong>it from this excellentvolume.–Dr. John D. Garr.$18, plus $3 s & hOrder FromThe first good news the Sabbath proclaims isRestoration Foundationthat God originally created this world and its creaturesin a perfect and complete manner. This mes-Atlanta, GA 30342P. O. Box 421218sage is first presented in a most emphatic way inthe creation story (Genesis 1:1-2:3) by means <strong>of</strong>three effective literary devices: (1) the use <strong>of</strong> thenumber seven, (2) the emphatic use <strong>of</strong> words,and (3) the imagery <strong>of</strong> the rest <strong>of</strong> God.The Number Seven. The number seven is usedboth to structure the creation story in seven parts–that is, according to the seven days <strong>of</strong> Creation–and to relate many details <strong>of</strong> the story. The creationstory is arranged in seven sections, each dividedby the recurring sentence “and there was eveningand there was morning, one day . . . a second day. . . a third day.” The climactic moment is the“seventh day” which is repeated three times (Genesis2:2-3) to emphasize its function as the goal,GOOD NEWS OF COMPLETE REDEMPTIONconclusion, perfection <strong>of</strong> the whole creation.Several details <strong>of</strong> the creation are also given in A second significant message <strong>of</strong> glad tidingssevens or multiples there<strong>of</strong>. For example, in Hebrew,there are seven words in Genesis 1:1 and redeemed us through Jesus Christ. The human heartthe Sabbath proclaims is that God has completelyfourteen (7 x 2) in verse two. The name <strong>of</strong> God longs for a constant assurance <strong>of</strong> divine redemption.We want to be reassured that God has indeed(Elohim) occurs thirty-five times (7 x 5); earth (eretz)twenty-one times (7 x 3); light (oor) occurs seven saved us.times in the account <strong>of</strong> the fourth day (Genesis A vital function <strong>of</strong> the Sabbath in the history <strong>of</strong>1:14-18); the expression it was good also occurs seven salvation has been to provide this reassurance <strong>of</strong>times (the last time is “very good” Genesis 1:31). divine redemption. In the Old Testament, the Sabbathserved to nourish the hope andThe structure, as well as many <strong>of</strong> the details <strong>of</strong>the creation story, is based upon the number seven faith <strong>of</strong> God’s people in the messianicbecause the number seven signifies totality, completion,and perfection. Thus, its repeated use in the New Testament it enables believers toredemption that was to come. In theThe Sabbath iscreation story heightens the role <strong>of</strong> the seventh experience the reality <strong>of</strong> the salvation Good News <strong>of</strong>day as the memorial <strong>of</strong> God’s complete and perfectcreation.The Blessing <strong>of</strong> the Sabbath. In <strong>of</strong> God’s creativewhich has come.joyful celebrationThe Emphatic Use <strong>of</strong> Words. In the account the Old Testament, the Sabbath functionedas a symbol <strong>of</strong> redemption be-and redemptive<strong>of</strong> the establishment <strong>of</strong> the Sabbath given in Genesis2:1-3, four words have the highest frequency– cause it contained God’s originallove.namely, God, seventh-day, work, done. Each <strong>of</strong> promise <strong>of</strong> the blessing and sanctification<strong>of</strong> mankind. The Scripture says:these words occurs three times because each is centralto the message <strong>of</strong> the passage–namely, that God “God blessed the seventh day and hallowedit” (Genesis 2:3). God’s blessing is not juston the seventh day proclaimed his work done, done,done.a good wish, like our human blessings, but a con-SHABBAT ISSUE 25


The peaceand delight<strong>of</strong> thepresentSabbath is aforetaste, ananticipation<strong>of</strong> theexpectedmessianicpeace anddelight.crete assurance <strong>of</strong> a happy and abundant life. Thepsalmist declares: “The Lord has commanded theblessing, life for evermore” (Psalm 133:3). Beingthe symbol <strong>of</strong> God’s gift <strong>of</strong> abundant life, whenEden was lost, the Sabbath remained as God’s assurancethat he would restore life to his creatures.This can be seen in the Old Testament by how therest and liberation <strong>of</strong> the weekly and annual Sabbathsserved to nourish the hope <strong>of</strong> Messianic redemption.The Sabbath Rest. In Old Testament times,the rest and peace <strong>of</strong> the Sabbath was viewed notonly as a physical benefit (Exodus 20:10; Leviticus23:3), but also as the symbol <strong>of</strong> the messianic age.The Messiah was expected to bring to the peoplethe rest and peace experienced on the Sabbath. Theprophet Isaiah, for example, describes the messianicage (66:11) by using the same words “delight” and“honor” which he employs for the Sabbath (58:13).The implication is that the peace and delight <strong>of</strong> thepresent Sabbath is a foretaste, an anticipation <strong>of</strong> theexpected messianic peace and delight.The messianic function <strong>of</strong> the Sabbath rest isvery explicit in Jewish literature. The BabylonianTalmud, for example, teaches: “At the conclusion<strong>of</strong> the Sabbath the son <strong>of</strong> David will come.” ARabbi demurred: “but so many Sabbaths havepassed, yet he has not come.” Not only was theMessiah expected to come on a Sabbath, but Hewas also expected to bring to the people the blessing<strong>of</strong> the Sabbath rest and peace. A Jewish work<strong>of</strong> the first century A.D. known as 2 Baruch describes“the time <strong>of</strong> my Messiah” as the time when“joy shall be revealed and rest shall appear” (29:3).Another Jewish work, known as The Book <strong>of</strong> Adamand Eve, admonishes to “mourn not for the deadmore than six days, for the seventh day is a sign<strong>of</strong> the resurrection and the rest <strong>of</strong> the age tocome” (51:1-2). The Mishna Tamid, describes“the time <strong>of</strong> salvation” as “wholly Sabbath rest”(7:4). Examples such as these show that the Sabbathrest served to nourish the hope for the restand peace to be brought by the Messiah.The Sabbath Liberation. The liberation fromthe oppression and pressure <strong>of</strong> work which theweekly and annual Sabbaths provided to everymember <strong>of</strong> the Hebrew society could effectivelysymbolize both the past and future divine deliverance.The link between the Sabbath and deliveranceis explicitly found in Deuteronomy 5:15:“You shall remember that you were a servant inthe land <strong>of</strong> Egypt, and the Lord your Godbrought you out thence with a mighty hand andan outstretched arm; therefore the Lord yourGod commanded you to keep the Sabbath day.”The reason given in this text for observing theSabbath is to remember the past exodus deliverance.Being a symbol <strong>of</strong> past deliverance, the Sabbathcould fittingly express and nourish the hope <strong>of</strong>future Messianic redemption. The latter was accomplishedparticularly through the Sabbath year.The Sabbatical year which occurred every sevenyears (Leviticus 25:2-5) and the jubilee year whichoccurred every 49 years (Leviticus 25:8) were, in asense, an intensification <strong>of</strong> the weekly Sabbath(Leviticus 25:2, 4). At these annual institutions, theSabbath truly became the liberator <strong>of</strong> land, slaves,debtors, and property. The land was to lie fallow,slaves were to be emancipated, debts were to becancelled, and property was to be restored to theoriginal owner. The restoration <strong>of</strong>fered by theannual Sabbaths served to announce the futurerestoration to be brought about by the Messiah.Not only the rest and liberation <strong>of</strong> the Sabbath,but also the sabbatical (septanary) structure<strong>of</strong> time is used in the Bible to announce the messianicredemption. A noteworthy example is foundin Daniel 9. The first part <strong>of</strong> the chapter refers tothe seventy years prophecy <strong>of</strong> Jeremiah (Daniel 9:2;Jeremiah 29:10) which predicted the national restoration<strong>of</strong> the Jews. The second part <strong>of</strong> the chapterspeaks <strong>of</strong> “seventy weeks” or “seventy sabbaticalcycles” until the messianic restoration: “to the coming<strong>of</strong> the anointed one . . . to finish the transgression,to put an end to sin, to atone for iniquity”(Daniel 9:24-25). The vision <strong>of</strong> the release <strong>of</strong> theSabbath years is here utilized to announce both thenational and the Messianic liberation.The Sabbath and Redemption in the NewTestament. The fact that the Sabbath served tonourish the hope <strong>of</strong> Messianic redemption in OldTestament times helps us appreciate the relationshipbetween the Sabbath and the Savior in the NewTestament. It was on a Sabbath day that Jesus, accordingto Luke, inaugurated his publicministry by quoting the Sabbatical passage<strong>of</strong> Isaiah 61:1-2 (Luke 4:18-19). WeCOMPLETE YOUR THEOLOGICAL EDUCATION BY DIRECTED STUDYBIBLICAL LIFE COLLEGE AND SEMINARYnoted earlier that in this passage Isaiah announcesthe mission <strong>of</strong> the MessiahFOR A FREE BROCHURE DETAILING OUR CURRICULUMthrough the imagery <strong>of</strong> the liberation <strong>of</strong>WRITE US:the Sabbath years (Leviticus 25:10). The1350 SPUR DR., SUITE 270Lord undoubtedly must have startled theMARSHFIELD, MISSOURI 65706-2399congregation when he briefly but emphaticallyclaimed to be the fulfillment <strong>of</strong>PHONE: (417) 859-0881 FAX: (417) 859-0883the messianic redemption promised by26 RESTORE!


Isaiah through the sabbatical year: “Today,” Jesussaid, “this scripture has been fulfilled in your hearing”(Luke 4:21). In other words, Christ presentedhimself to the people as the very fulfillment <strong>of</strong> theirmessianic expectations which had been nourishedby the experience <strong>of</strong> the Sabbath peace, rest, andliberation.Sabbath Healing. In his subsequent ministry,Christ revealed the nature <strong>of</strong> his redemptive missionespeciallythrough hisSabbath healing andteachingministry. Seven Sabbath healing episodes andensuing controversies are reported in the Gospels(Matthew 12:9;14; Mark 1:21-28; 3:1-6; Luke 4:31-37, 38-39; 6:6-11; 13:10-17; John 5:2-18; 9:1-41). Itisnoteworthythat inallcasesChristintentionallyactedagainst prevailing tradition by healing on the Sabbathchronically sick persons. By <strong>of</strong>fering on the Sabbathphysical and spiritual liberation to souls “whomSatan bound” (Luke 13:16), the Savior made theday a time to celebrate and to experience the blessings<strong>of</strong> his redemptive ministry.Completion <strong>of</strong> Redemption. Christ’s ministrynot only began but also ended on a Sabbathday. On that historic Good Friday, the Lord completedhis redemptive mission saying, “It is finished”(John 19:30), and then resting in the tomb(Luke 23:54-56). Sabbath marks the completion<strong>of</strong> both creation and redemption. Christ’s Sabbathrest in the tomb reveals the depth <strong>of</strong> God’slove for his creatures. It tells us God so loved theworld that he was willing to experience not onlythe limitation <strong>of</strong> human time at the creation butalso the suffering, agony, and death <strong>of</strong> humanflesh during the incarnation.In the Light <strong>of</strong> the Cross. The Sabbath is theweekly celebration and jubilation <strong>of</strong> a liberatedpeople. It is the day when we cease from ourwork to allow God to work in us. It is the day toexperience, through physical rest, the greater rest<strong>of</strong> Christ’s forgiveness and salvation.GOOD NEWS OF FINAL RESTORATIONwork the works <strong>of</strong> himwhosent me,whileit isday;night comes, when no onecan work” (John 9:4). Onthe Sabbath, God not onlyreassures us that he isworking for the restoration<strong>of</strong> this world, but healsoinvitesus toparticipatein accomplishing his restorationin our lives and inthe lives <strong>of</strong> others.In an age when theforces <strong>of</strong> chaos and disorderappear to prevail,when injustice, greed, violence,corruption, suffering,sickness, and deathseem to dominate, God,through the Sabbath, reassuresus that we need not fear these destructiveforces, because “there remains a Sabbath rest forthe people <strong>of</strong> God” (Hebrews 4:9).God’s people need not fear the threat <strong>of</strong>nuclear or population explosion because the Sabbathreassures us that God is still in control <strong>of</strong>this world, working out his ultimate purpose. TheSabbath tells us that God conquered chaos at creation,that he liberated his people from the bonds<strong>of</strong> sin and death at the cross, and that now heis working to establish a new world where“from Sabbath to Sabbath all flesh shall cometo worship before God” (Isaiah 66:23). In thatfinal Sabbath, as eloquently expressed by Augustine,“We shall rest and see, see and love,love and praise.”ENCAPSULATION OF THE GOOD NEWSThe Sabbath contains three significant messagesfor the human family: (1) the Lord has created usperfectly, (2) He has redeemed us completely, (3) Hewill restore us ultimately. The Sabbath invites us tocelebrate creation, redemption, restoration; the past,the present, and the future divine accomplishmentsfor the human family; man, nature, and God; thisworld and the world to come.TheSabbathteaches usthat theLord hascreated usperfectly, hehasredeemedus, and hewill restoreus.A third significant message <strong>of</strong> glad tidings theSabbath proclaims is that God “is working untilnow” (John 5:17) to restore this world to its originalperfection. Christ declared this good news emphaticallywhen he healed a paralytic at the poolDr. Samuele Bacchiocchi, one <strong>of</strong><strong>of</strong> Bethesda on a Sabbath day (John 5:2-18). Hetheworld’sleading scholarsontheexplained to those who charged him with Sabbath, wasreared inRome nearsabbathbreaking that God on the Sabbath ended <strong>of</strong> the Vatican. After receiving hisB.A. from Newbold College in Englandand his M.A. and B.D. de-his act <strong>of</strong> creation but not his action in general. Infact, Christ said, because <strong>of</strong> sin, God “is working grees from Andrews Univeristyuntil now” (John 5:17) on the Sabbath to restore (U.S.A.), he returned to Rome,where he received his Doctoratusthis world to its original perfection.in Church History at the prestigiousPontifical Gregorian Univer-Invitation to Participate in God’s Restoration.In another significant Sabbath pronouncement, sity summa cum laude forresearch on the history <strong>of</strong> theChrist invited his followers to become participantsLord’s day. Sam and his wifeAnnain this divine restoration program, saying: “We must live in Berrien Springs, Michigan.SHABBAT ISSUE 27


ShmitaObservanceLIVING THE SABBATH YEAR IN THE LAND OF ISRAELBY DON STANLEY, PH.D.As believers familiar with the Scriptures, Rosh Hashana in September 2007 to Rosh Hashanawe are very aware <strong>of</strong> the God-given in September 2008) was in fact a shmita year beinginstitution <strong>of</strong> the Sabbath day <strong>of</strong> rest observed by farners throughout modern Israel.(<strong>Shabbat</strong> in Hebrew). Even for Gentile Hence, this discussion about shmita is quite timely.Christians living in a highly secularized society, there In mid-2004, my wife Caroline and I traveledstill remains a sense <strong>of</strong> the importance <strong>of</strong> observinga day <strong>of</strong> rest each week. Also enshrined the shmita farming movement. This was madeto Israel for a five-month research trip to studyin the Scriptures–notably in Leviticus 25–is the possible for us by a grant from the National AustraliaBank Yachad Scholarship Fund. What fol-equally significant God-given institution <strong>of</strong> the land<strong>of</strong> Israel’s receiving a sabbatical year <strong>of</strong> rest every lows represents the fruit <strong>of</strong> that research.seven years (known in Hebrew as shmita).We begin with some historical background.What do we know about shmita? Well, a straw With Jewish people immigrating to Palestine inpoll would surely demonstrate that most Christiansdon’t know much about this at all and would ment <strong>of</strong> the land was regarded as a religious dutythe late nineteenth century (making aliyah), 1 settle-be highly surprised to discover that this ancient and an important dimension <strong>of</strong> this duty was shmitapractice has been revived in modern Israel. Shmita observance. 2 Yet, for these first fledgling agriculturalcolonies <strong>of</strong> the new aliyot, shmita observancealways follows the Jewish calendar, and the recentJewish year <strong>of</strong> 5768 (the year running from seemed totally impractical. How could they possiblyleave land fallow when their whole agricultural/economic status was already extraordinarily fragile?3 Shmita observance became a much-debatedissue in the sabbatical year <strong>of</strong> 1889/1890. 4 TheYishuv (the Jewish community in Palestine) soughtrulings from the then most influential rabbis basedin Europe, and, ultimately, the spiritual head <strong>of</strong>Russian Jewry, Rabbi Isaac Elchanan Spector, developedthe concept <strong>of</strong> shmita observance knownas the heter mechira. 5 This heter represented a specialdispensation which, for the duration <strong>of</strong> theshmita year, allowed the fictional sale <strong>of</strong> the Jewish-controlledagricultural land <strong>of</strong> Palestine to anon-Jew. Because the land was “owned” by anon-Jew, it was no longer considered sanctified. 6Thus, shmita observance was maintained in theoryunder rabbinic decree, but the land continued tobe worked by Jewish farmers. 7 While meant toFarmer working at Moshav Mishmar Ha-Yardin. Israeli dedication to be a temporary measure only, 8 the heter has provenboth the Torah and to cutting-edge technology has created some <strong>of</strong> to be a highly significant precedent 9 because believeit or not, it continues to represent the majorthe most productive and efficient agricultural ventures in the world.28 RESTORE!


form <strong>of</strong> shmita observance in Israel today. 10Accompanying the heter mechira are two otherDr. Richard Booker’s new book is a solidforms <strong>of</strong> observance. One is through the concept<strong>of</strong> an Otzar Beit Din (a Rabbinical Courtpose to Israel, Judaism, Christianity, andexposition <strong>of</strong> the dangers that radical Islamwarehouse or clearing house), with the Otzar BeitWestern nations. It is a must read for everyonewho is serious about support for theDin representing the modern-day answer to theBiblical idea <strong>of</strong> shmita produce being ownerlessJewish people around the world and especiallythe nation <strong>of</strong> Israel.and public property. 11 Here the Otzar Beit Din is arepresentative <strong>of</strong> the public. It pays the wages <strong>of</strong>Order from the Sounds <strong>of</strong> the Trumpetfarmers and others in getting produce to consumers(but there is no payment for the produce it-bookstore at www.rbooker.com$15.95self), with the aim <strong>of</strong> the public having access toshmita-grown produce at discounted prices. 13And at a third level <strong>of</strong> observance, some farmersjust choose to leave farming land fallow in the in the shmita year they actually give birth to abouteach 100 ewes normally give me 125 to 130 lambs,shmita year. 14 Both <strong>of</strong> these latter methods representgreater levels <strong>of</strong> religious piety, sacrifice, and when I don’t plant my barley and wheat.180 lambs. This compensates for the income I loseacts <strong>of</strong> faith than with the heter mechira, with the “In the year before the last shmita all my sheeplast method <strong>of</strong> leaving land fallow obviously representingthe greatest sacrifice.first rain damaged the grass so I had to move allwere eating out in the fields. In late summer theIn the shmita year <strong>of</strong> 1972-1973, the then rabbi the sheep inside to feed them via a feed lot for<strong>of</strong> Moshav Komemiyut in the Negev, the late about 100 days. In the shmita year, all the rain wasRabbi Binyamin Mendelsohn, led shmita observanceacross all the farms <strong>of</strong> the Komemiyut from Be’er Sheva ran down here in the river andin Be’er Sheva, a long way from us. The watersettlement. A feature <strong>of</strong> this observance at because it was hot the grass within the river bedKomemiyut was complete rest <strong>of</strong> the land and grew very, very quickly and that year the sheepthe event proved so influential within the Israeli were able to feed all year outside. Thus I didn’tfarming community that, in subsequent shmita have to give them anything extra, I didn’t have toyears, this pious, sacrificial observance <strong>of</strong> shmita buy any additional food for them.”evolved into a growing movement. 15 It was farmers<strong>of</strong> this conviction whom Caroline and I sought farming settlement <strong>of</strong> Moshav Ami’oz. Here oneFurther south and closer to the Sinai, lies thefor testimonies, and the stories we gathered generallyreflected two particular motifs. These are tomatoes and peppers in hothouses:<strong>of</strong> the moshav’s farmers, Moshe Danino, producesthe motifs <strong>of</strong> the Lord’s economic provision and “In the shmita year 1993-1994, I followed theblessing on the one hand, to stories <strong>of</strong> rest and heter mechira which means that we sell the land to arenewal on the other. A striking feature <strong>of</strong> the Gentile, a non-Jew, and we continue to cultivate.stories about the Lord’s provision is the manner In the years 2000-2001, which was the next shmita Even forin which he provided for people in all kinds <strong>of</strong> year, I decided to observe the shmita, to completelycreative ways.stop all cultivation and close the whole farm. I mustGentileOn a private farm near Ofakim in the southwesternNegev, Baruch Adiri raises sheep for meat sion. To decide to not work is very hard because <strong>of</strong> living in asay that for that shmita year I had great apprehen-Christiansand milk and has 1200 dunams 16 under barley and the need for income and commitments.highlywheat. In the shmita year he leaves his cropping “Three months before the beginning <strong>of</strong> the secularizedland completely fallow. Baruch is one <strong>of</strong> many shmita year, I was in a relatively difficult position.farmers in Israel who tend mixed farms which includelivestock. Shmita, <strong>of</strong> course, only applies to shmita year, things changed. I had two big hot-there stillFrom the moment I decided I would keep thesociety,things growing in the soil, and so Baruch’s story is houses <strong>of</strong> tomatoes and the harvest proved to remains aparticularly interesting because it shows the creativity be an excellent one. There were large quantities sense <strong>of</strong> the<strong>of</strong> the Lord’s provision through Baruch’s livestock: <strong>of</strong> tomatoes, and the prices were also good. In importance“We have been living here for about thirty years fact I earned three times what I normally get and. . . I began to keep shmita before I began to keep this money provided for living during the whole<strong>of</strong><strong>Shabbat</strong>, maybe because <strong>of</strong> the connection to the shmita year. Also the following year was very successful,and since then–thank God–my economi-day <strong>of</strong> restobserving aland and because I’m a farmer and I really likebeing a farmer. My father was a farmer here in cal situation is fine.”each week.Israel and my grandfather before him, so maybe Our next selection <strong>of</strong> personal accounts aboutit’s in the bloodshmita observance reflects the second motif found“In the shmita year when I don’t plant my barley within these stories, and this is the motif <strong>of</strong> restand wheat, I lose a lot <strong>of</strong> income. Yet–let’s say that and renewal.SHABBAT ISSUE 29


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Box 421218 Atlanta, GA 30342One <strong>of</strong> the amazing kibbutzim in the area <strong>of</strong> theSea<strong>of</strong> GalileewhereIsraeli agricultureproducesin abundance for domestic and foreign needs.In the south-western Negev at Moshav Maslulis the farm <strong>of</strong> Shadi Avrahami. Shadi’s farm featuresboth hothouses and open fields, through whichhe produces herbs and citrons:“In the shmita year, I stop working the farm. Thisis from Rosh Hashana until the next Rosh Hashana,for a whole year. During this time I don’t growanything, the whole farm lies fallow. I’m not connectedwith the Otzar Beit Din. . . . This gives me restfor a whole year. If we work six years continually,on the seventh year it’s like <strong>Shabbat</strong>. We rest, wegather new strength, and we can study. It providesan opportunity to do things that I couldn’tdo for the other six years. On the seventh yearthere is the possibility <strong>of</strong> doing them. For example,I spend more time with my kids. I can dedicatemore time for them . . . I wait six years for theshmita year so I can finally have some rest.“There is no pressure <strong>of</strong> work during the shmitayear. When we work with 20 to 30 workers, wemust organize everything to be in place for themto work, for the job to be done properly. Fromthe moment there aren’t any workers during theyear <strong>of</strong> shmita, there is no pressure, everything issuddenly relaxed.”In the southwesternNegev, Yehuda Penyer isa rabbi-farmer atMoshav Talmei Eliyahu.Here, Yehuda’s farmproduces tomatoes andpeppers in hothousesand onions in openfields:“In spite <strong>of</strong> all the religiousauthorities whoknow all the issues involvingshmita—andgive all sorts <strong>of</strong> alternatives—afarmer hasstill a wonderful opportunityto com-30 RESTORE!pletely rest his fields. And by doing this, there’s awonderful sense <strong>of</strong> happiness. . . .“When one observes many <strong>of</strong> the shmita-observantfarmers, one can see something very interesting.In the non-shmita year these people areworking continuously from morning to eveningwith no time for their family. Then in the shmitayear they can make time for their wife and children.All <strong>of</strong> a sudden they have time to talk tothem and get to know them. For six years theyhave been running like blind people, after thingsthat may be important for their physical living.However, as it says in the Bible, ‘A person shouldn’tlive on bread alone…’ ” 17“It’s also important to set aside time for spirituality.The big problem in agriculture is that thereis no time for anything. One thing drags into anotherone: suddenly a disease appears in the field,or the market prices fall and we have to becomereally busy. . . . In all kinds <strong>of</strong> situations, our basenature easily separates us from important thingssuch as spirituality and family. And then in the shmitayear, following Rosh Hashana, a person suddenlyrealizes that he has plenty <strong>of</strong> time at his disposal.He has plenty <strong>of</strong> time for his family, and he isable to study. And then he gets a kind <strong>of</strong> innerpeace.“You notice that for farmers who’ve keptshmita for the first time a big change occurs affectingtheir old patterns <strong>of</strong> life, the meaning <strong>of</strong>life for them. When the shmita year ends, they don’treturn to being slaves. I have known these kinds<strong>of</strong> people—they are not the same after keepingthe shmita once. They all know how to make timefor their family and for study.”Before the Gush Katif “disengagement” <strong>of</strong>August 2005, Haim Schneid was a Gush Katiffarmer at Moshav Netzer Hazani, growing lettucesand scallions in hothouses:“I hope that all <strong>of</strong> Israel will be able to take<strong>of</strong>f a sabbatical year and build itself spiritually.The sabbatical year is very much like the Sabbathis to the week. It’s a day <strong>of</strong> taking oneself out <strong>of</strong>the normal frame <strong>of</strong> reference to being able tosee what one has done, what one hasn’t done, tosee whether there are changes that are necessary,to sit down and analyze –analyze oneself. It’s donetogether with the family, you sit with your familyon Friday night and on Sabbath afternoon to seeyour frame <strong>of</strong> reference with everything that’s goneon and that’s done on a weekly basis.“Perhaps in work or in agriculture a week isn’tenough in order to form enough <strong>of</strong> an opinion. . . The seventh year, the Sabbatical year is a culminationor an opportunity <strong>of</strong> a person to takehimself out, devote himself also to the community. . . you’re in a totally different frame <strong>of</strong> reference,and it’s the time when you’re able to take


yourself out, look back, see what you’ve done, whatyou haven’t done and prepare for the future foranother six years <strong>of</strong> a certain type <strong>of</strong> rotation. . . .”What are we to make <strong>of</strong> these fascinating farmertestimonies? Well, I think there are very significantthings occurring here, at a range <strong>of</strong> levels. I thinkacross all levels, this is a story about the Lord andhis faithfulness. I think the deepest level <strong>of</strong> meaninghere is about the Lord’s faithfulness in bringing theJewish people back to the ancient homeland aftermillennia <strong>of</strong> unbelievable struggles, and then in thecontext <strong>of</strong> reading the Scriptures and being absolutelypractical about living in the land <strong>of</strong> the Bible,the Lord has drawn Israeli farmers into Torah obedienceand has met their faithfulness with his faithfulness.I have problems with the “two-covenant”theory which sees a different way <strong>of</strong> salvation forthe Jews as for the Gentiles. I think it’s very clearfrom reading Paul, for example, that salvation toJewish people can only come through Jesus the Messiah.Thus,thesestoriesaboutGod’s faithfulnesswithIsraeli farmers who may not yet be “saved” throughJesus, does not entirely fit into a neat, closed evangelicalbox. However, what is evident is that theLord is still active and faithful with his firstbornchosen ones.At other levels, there is the example for all<strong>of</strong> us “to take God at his Word” as one <strong>of</strong> themost beautiful ways <strong>of</strong> living in relationshipwith him. There is the level <strong>of</strong> his faithfulnessin dealing with Caroline and me. It was throughhis extraordinary grace I was able to embarkon a scholarship to study shmita, and he led usto find the right people as part <strong>of</strong> our research.And finally, in these days “when there’s no restin the West,” the examples <strong>of</strong> these farmerschallenge us to consider rest and renewal seriously,and this applies at both individual andsocietal levels. I thought it was particularly interestingthat Haim Schneid expressed a heartfelt yearning thatall Israel ultimately come to observe the sabbaticalyear and to “build itself spiritually.”1Aliyah (pl. aliyot)–literally means “ascent.” It is used in thecontext <strong>of</strong> immigration and refers to the return to Eretz Israel<strong>of</strong> either an individual Jew or an organized group <strong>of</strong> Jews.2Yosef Heinemann. “Contemporary Observance <strong>of</strong> theSabbatical Year.” In The Religious Kibbutz Movement. The Revival <strong>of</strong>the Jewish Religious Community, ed. Aryei Fishman (Jerusalem: TheReligious Section <strong>of</strong> the Youth and Hehalutz Department <strong>of</strong>the Zionist Organization, 1957), p. 130.3Ibid., p. 131.4M. Z. Neriya, “The History <strong>of</strong> the Heter for Shemittah.” InThe Shemittah Year. Collection <strong>of</strong> Sources and Articles, compiled byAviezer Ravitsky (New York: The World Zionist Organization,1972), p. 104.5Benjamin Bak, “The Sabbatical Year in Modern Israel.”Tradition, 1, No. 2. (1958), p. 196.6Dr. Benny Brown, personal interview, 18 July 2004.7The fictional sale represented by this heter is somewhatakin to the ongoing practice <strong>of</strong> the rabbis allowing Jews to sellchametz each Passover. Jewish law prohibits the use or possession<strong>of</strong> any chametz (leaven <strong>of</strong> any kind) on Passover. In order toMaster <strong>of</strong> Arts Biblical LiteratureJudaic-Christian Studies ConcentrationDr. Brad YoungPr<strong>of</strong>essor <strong>of</strong>BiblicalLiteratureOral Roberts University’s School <strong>of</strong> Theology andMissions graduate students can advance their callingby studying biblical literature in Judaic-ChristianStudies Concentration, which provides a betterunderstanding <strong>of</strong> the Jewish roots <strong>of</strong> Christanity andexplores the spiritual life <strong>of</strong> ancient Israel and thefaith experience <strong>of</strong> the early Church.Contact ORU today to find out more.910.495.6510 or 800.643.7976 x 13www.gradtheology.oru.edu7777 S. Lewis Ave., Tulsa, OK 74171be certain that all chametz has been removed from a Jews’ possession,Jewish tradition requires Jews to “sell” their remainingchametz to a non-Jew. This chametz, then, becomes the “property”<strong>of</strong> the non-Jew for the duration <strong>of</strong> Passover. See GailLichtman. “Fallow Fields, Rich Tradition,” The Jerusalem Post(Magazine), 6 April, 2001, p. 10.8Isidor Grunfeld, The Jewish Dietary Laws, Vol. 2. (London:The Soncino Press, 1972), p. 126.9Bak, “The Sabbatical Year in Modern Israel,” p. 197.10In the lead-up to each shmita year, the Chief Rabbinate<strong>of</strong> Israel organizes the sale <strong>of</strong> Israeli farming land to a non-Jew, in fact a trustworthy Arab. In this process, the ChiefRabbinate asks both Jewish farmers and other Jewish owners<strong>of</strong> agricultural land to sign a document <strong>of</strong> authorization (aHarsha’ah) to allow their land to be included in the overalltransaction. See Grunfeld, The Jewish Dietary Laws, Vol. 2, p. 129.11Sh’mittah in the Kitchen and in the Home, ed. Yosef Y.Efrati, trans. by Yoel Moore. (The Institute for AgriculturalResearch According to the Torah and The Chaim KahnInstitute for the Study <strong>of</strong> Mitzvot <strong>of</strong> the Beit Midrash Gavoahfor Halachah in Agricultural Settlements), p. 5.12Lichtman, “Fallow Fields,” p. 10.13Sh’mittah in the Kitchen and in the Home, p. 5.14During the time <strong>of</strong> my scholarship in Israel, I attemptedto ascertain the precise percentage breakdown betweenthe three methods <strong>of</strong> shmita observance. However, Iwas unsuccessful. It seems no single authority has this kind<strong>of</strong> data, although there seems little dispute about the notionthat the second and third methods described above are verymuch in the minority.15Rabbi Binyamin Mendelsohn, “And May the LandHave a G-dly Rest,” (translated by Dov Lederman), personalpaper, circa 1999.16In Israel land size is measured in dunams. One dunamequates to 0.247105381 acres, or 0.1 hectares17The Biblical reference here is Deuteronomy 8:3. It wasalso quoted by Jesus in the New Testament, in Luke 4:4. Generally,its meaning suggests that there are more important things in lifethan mere materialism.In these days“whenthere’s norest in theWest,” thesefarmerschallenge usto considerrest andrenewalseriously, onbothindividualand societallevels.Dr. Don Stanley followed a distinguishedcareer in the AustralianBroadcasting Corporation with areturn to academia, achieving aPh.D. from the University <strong>of</strong>Melbourne in Jewish Studies/Literature.Don has served as Dean<strong>of</strong> Educational Technology <strong>of</strong> HebraicHeritage Christian Centerand has been instrumentalinleadingthe development <strong>of</strong> HHCC’scutting-edge technology and curriculum.Donand his wife Carolinelive in Melbourne, Australia.SHABBAT ISSUE 31


: toRemember andto ObserveLESSONS FOR RESTORATION AND RENEWALOver the centuries, the issue <strong>of</strong> keepingthe Sabbath has been one <strong>of</strong> themost controversial arguments inChristianity, which is unfortunate.Those advocating worshipping exclusively on theSabbath (Saturday) <strong>of</strong>ten alienate denominationsthat worship on Sunday,while those worshippingon Sunday, on what theycall “the Christian Sabbath,”react with a defensivenessthat adds todisunity in the body <strong>of</strong>Messiah.ORIGINS OF THESABBATHBY CLARENCE H. WAGNER, JR.bath ever observed. On the seventh day, Godstopped working, or more accurately, Godstopped creating. It should be noted that Godhimself, long before the Ten Commandments,gave the model for the seventh day, or Sabbath,<strong>of</strong> rest and the Law for it was given to Moses. AtMount Sinai, he commanded the children <strong>of</strong> Israeland their future generations to observe theSabbath and keep it holy.SHABBAT, A DAY OF RESTIn Hebrew, the Sabbath is called Yom <strong>Shabbat</strong>,the seventh day <strong>of</strong> the week (Saturday). Peoplewho do not observe <strong>Shabbat</strong> think <strong>of</strong> it as a dayfilled with stifling restrictions or only a day <strong>of</strong>prayer. But to those who observe <strong>Shabbat</strong>, it is aprecious gift from God, a day <strong>of</strong> great joy eagerlyawaited throughout the week, a time whenwe can set aside all <strong>of</strong> our weekday concernsand devote ourselves to higher pursuits <strong>of</strong> Godand family. In Jewish literature, poetry, andmusic, <strong>Shabbat</strong> is described as a bride or queen,as in the popular <strong>Shabbat</strong> hymn, “Lecha DodiLikrat Kallah” (“Come, My Beloved, to Meetthe [Sabbath] Bride”). It is said, “More thanIsrael has kept <strong>Shabbat</strong>, <strong>Shabbat</strong> has kept Israel.”<strong>Shabbat</strong> is primarily a day for the family forrest and spiritual enrichment. The word <strong>Shabbat</strong>comes from the root Hebrew letters shin-bet-tav,meaning to cease, to end, or to rest. It is the giftGod gave us each week. Although Jews do prayon <strong>Shabbat</strong> and spend a substantial amount <strong>of</strong>In the beginning . . .“the heavens and theearth were completed inall their vast array. By theseventh day God hadfinished the work he hadbeen doing; so on theseventh day he restedfrom all his work. AndGod blessed the seventhday and made it holy,because on it he restedfrom all the work <strong>of</strong>creating that he haddone” (Genesis 2:1-3).This is the first Sab-32 RESTORE!


time in synagogue praying, <strong>Shabbat</strong> is not specificallya day <strong>of</strong> prayer. Although Jews eat a morespecial and festive meal on Erev <strong>Shabbat</strong> (Fridaynight), <strong>Shabbat</strong> is not considered a day <strong>of</strong> feasting.Because <strong>Shabbat</strong> is a more holistic, integratedfamily day that is different from everyother day <strong>of</strong> the week and anticipated andplanned for by Jews, it becomes a day <strong>of</strong> rejuvenationand spiritual enrichment for the family.The weekly day <strong>of</strong> rest had no parallel in anyother ancient civilization. Then, leisure was for thewealthy and the ruling classes only—never for theserving or laboring classes. The very idea <strong>of</strong> resteach week was unimaginable. The ancient Greeksand Romans thought Jewish people were lazybecause they insisted on having a “holiday” everyseventh day, ultimately persecuting the Jews forkeeping their <strong>Shabbat</strong>. As a result, the Jews whodid not succumb to assimilation and persecutionrisked their wealth and sometimes their lives tokeep the <strong>Shabbat</strong> holy.<strong>Shabbat</strong> involves two interrelated commandments:to remember (zachor) <strong>Shabbat</strong> and to observe(shamor) <strong>Shabbat</strong>.ZACHOR: TO REMEMBERLessons from the Land <strong>of</strong> the BibleThe command is “to remember” <strong>Shabbat</strong>, butremembering means much more than merely notforgetting to observe <strong>Shabbat</strong>. It also means toremember the significance <strong>of</strong> <strong>Shabbat</strong>, both as acommemoration <strong>of</strong> creation and as a commemoration<strong>of</strong> the freedom <strong>of</strong> the children <strong>of</strong> Israelfrom slavery in Egypt.In Exodus 20:8-11, God established the FourthCommandment, saying, “Remember the Sabbathday by keeping it holy. Six days you shall laborand do all your work, but the seventh day is aSHAMOR: TO OBSERVESabbath to the Lord your God. . . . For in sixdays the Lord made the heavens and the earth, The second calling <strong>of</strong> <strong>Shabbat</strong> is “to observe.”the sea, and all that is in them, but he rested on the Because Judaism is 4,000seventh day. Therefore the Lord blessed the Sabbathday and made it holy.”myriad <strong>of</strong> guidelines toyears old, there are aIn this passage, God connects <strong>Shabbat</strong> with creationand his taking a day <strong>of</strong> rest. By resting on God’s Word. <strong>Shabbat</strong> has It is said, “More thancelebrate and practicethe seventh day and sanctifying it (keeping it holy), a list <strong>of</strong> things “to do”Israel has keptwe remember and acknowledge that God is the and also things “not to <strong>Shabbat</strong>, <strong>Shabbat</strong> hasCreator <strong>of</strong> heaven and earth and all living things. do.” No discussion <strong>of</strong>kept Israel.”We also emulate the divine example, by refraining <strong>Shabbat</strong> would be completewithout a discussionfrom work on the seventh day, as God did.<strong>Shabbat</strong> is also mentioned in Deuteronomy <strong>of</strong> the work that is forbiddenon <strong>Shabbat</strong>.5:15. While Moses reiterates the Ten Commandments,he notes the second thing that we must For the <strong>Shabbat</strong>, the word used for “work”remember on <strong>Shabbat</strong>: “Remember that you were that is prohibited is melachah. Before you can beginto understand the <strong>Shabbat</strong> restrictions, you mustslaves in Egypt and that the Lord your Godbrought you out <strong>of</strong> there with a mighty hand and understand the word melachah. This word generallyrefers to the kind <strong>of</strong> work that is creativean outstretched arm. Therefore the Lord yourGod has commanded you to observe the Sab-work or that which exercises control or domin-SHABBAT ISSUE 33bath day.” <strong>Shabbat</strong>, then, is all about freedom. Byresting on <strong>Shabbat</strong>, we are reminded that we arefree. None <strong>of</strong> us today is a slave, nor do we haveto work seven days a week, but how many <strong>of</strong> usimpose upon ourselves a 24/7 work ethic thatmakes us a slave unto ourselves?In God’s economy, if we are faithful to takethis day <strong>of</strong> rest, he will make sure that we prosper(Isaiah 58:13-14), perhaps more than if weworked seven days a week, just as his people prosperedduring the shmita (seventh year when thefarmlands lay fallow).During the week, we are slaves to our jobs, toour creditors, to our deadlines, to our need toprovide for ourselves. On <strong>Shabbat</strong>, we are freedfrom these concerns, much as the children <strong>of</strong> Israelwere freed from slavery in Egypt. <strong>Shabbat</strong> isa time to remember the Exodus and that God isa God <strong>of</strong> freedom from bondages and gives usfreedom to enjoy him and the life he gives to us.Clarence Wagner’s informative and provocativebook is a treasure chest <strong>of</strong> resources aboutthe Hebraic foundations <strong>of</strong> the Christian faithas they relate to the land and the people <strong>of</strong> Israel.You will be amazed at how much you willcome to understand about Israel and its peopleand about yourself and your Christian faith asyou read this challenging volume. It is a mustread for everyone who is seeking to connect withthe Christianity’s Jewish roots.$17.00, plus $4 S & HOrder fromHebraic Christian Global Community


Robert S. Somerville has writtenthis challenging and thoughtprovokingnew book that underscoresimportant truths relating tothe Hebraic foundations <strong>of</strong> the Christianfaith.By chronicling each <strong>of</strong> the agreementsthat God has made with hispeople, Somerville establishes an unbrokenchain <strong>of</strong> convenantal relationshipthat has been the hallmark<strong>of</strong> God’s dealing with humanity.$15P.O. Box 364, Huntsville, AL 35804Phone: (256) 776-2732Christians areconnected to andgrafted into the ancientredemptive covenantsGod gave to Israel.ion over yourenvironment.The word maybe related tomelekh (meaningking). Thequintessentialexample <strong>of</strong>melachah is thework <strong>of</strong> creatingthe universe,whichGod ceasedfrom on the seventhday after hecreated the heavens and the earth. Note that God’swork did not require a great physical effort: hespoke, and it was done. Therefore, melachah wouldbe better translated as “creative efforts.”The only other repeated use <strong>of</strong> the rare wordmelachah the Bible is in the discussion <strong>of</strong> the building<strong>of</strong> the sanctuary (Exodus 31, 35-38). “Say tothe Israelites, ‘You must observe My Sabbaths.This will be a sign between Me and you for thegenerations to come, so you may know that I amthe Lord, who makes you holy’” (Exodus 31:13).From this, the rabbis concluded that the workprohibited on <strong>Shabbat</strong> is the same as the work <strong>of</strong>creating the sanctuary. In Hebrew, these 39 categoriesare called the Lamed Tet (39) Melakhot.During the biblical period, the <strong>Shabbat</strong> was soimportant that public desecration <strong>of</strong> the <strong>Shabbat</strong>was punishable by death (Numbers 15:32-36). Thebreaking <strong>of</strong> the <strong>Shabbat</strong> was held by the rabbis tobe a sin equal to idolatry; however, all <strong>Shabbat</strong>restrictions can be violated, if necessary, to save alife. This is why Jesus challenged the Pharisees whenhe healed someone on the <strong>Shabbat</strong> (Matthew 12:9-13).Zachor and Shamor: To remember and toobserve. These are two distinct concepts, andwhen fused together, they represent the full understanding<strong>of</strong> the <strong>Shabbat</strong>. “To remember” denotesa longing for the <strong>Shabbat</strong>, which is why it isa custom to view each day <strong>of</strong> the week as a preludeto the joy <strong>of</strong> the coming <strong>Shabbat</strong>, with anunwillingness to let go <strong>of</strong> the previous <strong>Shabbat</strong>.“To observe” is to keepthe law, without whichthere is no <strong>Shabbat</strong> day.CHRISTIANSRECLAIMINGSHABBATreceive blessings from the Lord for doing so. Theblessings <strong>of</strong> the <strong>Shabbat</strong> rest we are invited to takeare related to “restoring one’s soul.” On <strong>Shabbat</strong>,we should not think <strong>of</strong> it as a day <strong>of</strong> freedom fromwork, but rather a God-given gift <strong>of</strong> freedom toenter God’s restoring rest, to be with family andwith God. <strong>Shabbat</strong> is not a vacation from work, butan invocation <strong>of</strong> God’s tranquility, peace, and quiet.Who wouldn’t want to enjoy this blessing?You cannot spend day after day in the worldwithout its affecting your mind and will and heart.It doesn’t take long to become disoriented to theways <strong>of</strong> God. The world has a dulling effect onyour spiritual sensibilities. God established the<strong>Shabbat</strong> so his people could take an entire day torefocus on him and his will for them after spendingsix days in the world.In Orthodox Judaism, God is worshipped everyday. Likewise, Christians are free to worshipthe Lord on any and every day. Therefore, if youchoose to observe <strong>Shabbat</strong> with your family andattend church on Sunday, then you will receive agreater blessing from the Lord. Sunday is not areplacement for <strong>Shabbat</strong>, but historically is an additionaltime <strong>of</strong> worship for Christians.<strong>Shabbat</strong> is a gift <strong>of</strong> the Lord, a day <strong>of</strong> rest andrestoration. Remember what he said to Israel?When they rejected his gift, he told them, “Youhave despised My holy things and desecrated mySabbaths” (Ezekiel 22:8). God delights in the<strong>Shabbat</strong> that was ordained before the Law andwill continue into the future. Who are we to dispensewith God’s gift?If we Christians understand the New Testamentproperly, we will see that through MessiahYeshua (Jesus Christ), we are connected to (Ephesians2:11-13) and grafted into (Romans 11:13-25) the ancient redemptive covenants God gaveto Israel. We become “adopted” sons <strong>of</strong> Abrahamand partakers <strong>of</strong> the promises <strong>of</strong> God (Galatians3:7). We are made a part <strong>of</strong> God’s eternalplan to redeem mankind. When we keep the Feasts<strong>of</strong> the Lord, we join the Jewish people to rememberand celebrate the miracles and enjoy theblessings God gave to his people. There is noreason for Christians not to enjoy these biblicalfeasts, as did the early church.Clarence Wagner is CEO <strong>of</strong> GenesisStrategic Solutions International,an organization that bringsChristian investment in Israelbusiness and industry. Havinglived in Israel for over thirty years,he brings focused understanding<strong>of</strong> news and insights into Israelwhile also teaching biblical insights<strong>of</strong> Christian faith from Hebraicperspectives. Clarencedivides his time between Israeland the United States while travelingand teaching internationally.If Christians are part<strong>of</strong> spiritual Israel, then wecan participate in the preceptsgiven to Israel and34 RESTORE!


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