THE SHABBAT

INTRODUCTION

The Shabbat is a subject worthy of our thorough investigation because it is one of the most important Commandments of the Ten. It is one of those Commandments directly related to our vertical relationship with and worship of the Almighty GOD.

The Shabbat Commandment is specified by GOD to be the “Sign” of His Covenant with His people (Ex. 31:13, 17; Ezek. 20:12, 20), and a violation of it results in the death penalty or excision (Ex. 31:14-15). All of Jewry is united in the emphatic affirmation of the Shabbat as the cornerstone of Judaism. The use in Exodus Chapter 31, verse 13 of the plural form shows there are Shabbats other than the weekly Shabbat. Those are annual Shabbats et al. This work is concerned with the weekly Shabbat only.

The vast majority of Christendom are plagued by the malady of ignorance and are indoctrinated about the Shabbat. They lack education of the true meaning of the Shabbat. So, rather than see observance of the Shabbat as an obligation imposed by the Almighty GOD, they make a case against its observance. Rather than see the Shabbat as a perfect and free gift of the Creator to Man for Man’s own good, they reject it, denigrate and demonize those who observe it.

It is the problem of indoctrination. Someone said, and I agree, that the difference between education and indoctrination is akin to the difference between a process and a product. Indoctrination gives you the product – what you should think – but it does not teach you the process – how to think or how not to think. Given this distinction, most sermons would have to be called indoctrination, not education.

There is nothing inherently or intrinsically wrong with indoctrination, other than the fact that without education, those who are indoctrinated or taught will always be dependent upon the teacher, who must tell them what to think, how to think and how not to think. And whenever the indoctrinated speaks, he essentially echoes his master’s (or teacher’s) voice.

Yet the Shabbat is so important that it is the only one of the holy days of GOD to be ordained in the Ten Commandments. It, in fact, heads the enumeration of the holy seasons (Lev. 23:3). Because of its pre-eminent importance, it is a prologue to holy convocations. The Shewbread is changed every Shabbat (Lev. 24:8). There is the Shabbat sacrifice in addition to the daily (continual) offerings (Num. 28:9-10). The Shabbat is also designated as “Shabbat Shabbaton” (rest of rest) as is the Day of Atonement (Lev. 16:31), often with the added qualification of “holy unto the LORD” (Ex. 16:23; 31:15; 35:2), and is set apart for a holy convocation (Lev. 23:3). From the record in 2 kings 11:5, it would appear that the royal bodyguard was changed every Shabbat; and that the Shabbat and New Moon (Rosh Chodesh) were the favorite occasions for consulting the Prophets (2 kings 4:23).

The Colonists under Nehemiah charged themselves yearly with a third of a Shekel to provide, among other things, for the burnt offering of the Shabbat (Neh. 10:32-33). One can go on and on. The Prophet Isaiah talks about the Shabbat and New Moon being observed even in the Messianic Age (Isa. 66:22-24). Yahshua the Messiah proclaims that He is Lord of the Shabbat (Matt. 12:8; Mk. 2:28), and observed it customarily (Lk. 4:16). The Apostles of Yahshua and the early church observed it.

Learning the meaning of Shabbat will provide us with a most valuable lesson in how to study, interpret and apply the scriptures. One then becomes a student of the WORD and not a victim of indoctrination.

GOD IS ISRAEL’S HUSBAND

It is a settled truth and beyond controversy that only the GOD of Abraham, Isaac and Jacob is the true GOD. He is the ALMIGHTY GOD (Ex. 6:3, KJV). He, only, is the Creator and the Maker of all things, for it is written in the Decalogue: “For in six days the LORD made heaven and earth, the sea, and all that in them is….” (Ex. 20:11). It is also written: “Happy is he that has the GOD of Jacob for his help, whose hope is in the LORD his GOD, which made heaven and earth, the sea and all that therein is….”(Ps. 146:5-6, KJV). King David the psalmist was correct when he said: “For all the gods of the nations are idols, but the LORD made the heavens” (Ps. 96:5). And it is written in the law: “He that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed” (Ex. 22:20). And the Apostle Paul said: “But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to GOD: and I would not that ye should have fellowship with devils” (1 Cor. 10:20).

GOD refers to Israel variously as His first son (Ex. 4:22); His Servants (Lev. 25:42, 55; Ps. 136:22; Isa. 41:8, 43:10, 44:1-2, 21, 45:4, 49:3, 6, Jer. 30:10, 46:27-28); His Elect (Isa. 42:1, 45:4); His Special or Peculiar treasure (Ps. 135:4; Ex. 19:5; Deut. 7:6; 14:2; 26:18); and His Witnesses (Isa. 43:10,12, 44:8-9).

GOD also employs the metaphor of Husband in His relationship with Israel.

The metaphor of giving the Torah (law or instructions) as solemnizing a marriage between GOD and Israel, with the Torah serving as the marriage document (K’tubah) occurs frequently in the Midrash. So does the metaphor of Israel’s disobedience likened to marital infidelity rather than simply the breaking of the Law. It is written in the prophets: “For thy Maker is thy Husband. The LORD of hosts is His name….” (Isa. 54:5). And also: “…Not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, which My Covenant they brake, although I was an Husband unto them, saith the LORD” (Jer. 31:32).

It is written in the prophets: “Surely, as a Wife treacherously departed from her Husband, so have you dealt treacherously with Me, O house of Israel, saith the LORD” (Jer. 3:20). It is written: “Turn. O backsliding children, saith the LORD; I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion” (Jer. 3:14). In Verses 8 and 9 of the book of Jeremiah, it is written: “And I saw, when for all the causes, whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. And it came to pass through the lightness of her whoredom, that she defiled the land and committed adultery with stones and with stocks.”

WHEN, HOW AND WHERE WAS ISRAEL’S MARRIAGE TO GOD CONTRACTED?

In a typical Jewish marriage practice, four very important things stand out among others, namely, the Ring, the K’tubah, the Chuppah and Witnesses.

THE RING

The ring symbolizes the hoped-for harmony of the marriage, which should be unmarred in every way. This is why it is usually a solid unbroken metal. According to Jewish Law, the giving and accepting of the ring in the presence of witnesses is the most important part of the ceremony, and the marriage is, in fact, legalized when the groom places the ring on the bride’s finger and pronounces the formula: “Behold thou art consecrated unto me with this ring, according to the Law of Moses and Israel.”

Because of its legal significance, the ring used at the ceremony should actually belong to the groom and should not be borrowed for the occasion. The ring being an article of value to the bride is a symbol that the bride belongs to the groom.

THE K’TUBAH (MARRIAGE CONTRACT)

The K’tubah is a legal contract spelling out the terms of a Jewish marriage contract and reminds the parties of their mutual responsibilities. The K’tubah is written in Hebrew or Aramaic, which are the spoken language of Israel. In addition to the monetary terms of the Agreement, the bridegroom pledges to the bride to “work for thee, honor and support and maintain thee in accordance with the customs of Jewish husbands who work for their wives and who honor, support and maintain them in truth.”

The K’tubah is given to the bride by the groom, in the presence of witnesses and she retains it as her personal possession from the day of the marriage onward.

THE CHUPPAH (MARRIAGE CANOPY)

The Chuppah is the marriage canopy. The canopy is a faint echo of the Jew’s tribal heritage, perhaps symbolic of the third legal form of marriage, cohabitation. In earliest times, the bride was led to the groom’s tent or chamber, where the marriage was consummated.

Chuppah literally means “a covering.” It is under this canopy that the wedding blessings are recited. Sometimes the Tallit, the prayer shawl is spread above the heads of the couple and serves as a chuppah.

THE WITNESSES

Two witnesses are required at all Jewish wedding ceremonies. Their main duties are to sign the K’tubah and witness the ring ceremony. It should perhaps, be mentioned in passing that although there is no exchange of vows in the traditional ceremony, the exchange being implicit in the ritual itself, vows are often made.

MARRIAGE OF ISRAEL TO GOD

There is no question that the Mount Sinai episode marked the marriage of Israel to GOD, following GOD’s marriage proposal thus: “Wherefore say unto the children of Israel, I am the LORD and I will bring you out from under the burden of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a GOD: and ye shall know that I am the LORD your GOD, which bringeth you out from under the burden of the Egyptians” (Ex. 6:6-7).

The marriage took place in the third month, the month of Sivan, counting from the Jewish liturgical calendar which begins the year in the month of Abib (this month is also called Nisan). See Ex. 12:1-2; Esther 3:7. Abib is the name of the month in which the children of Israel left Egypt after years of bondage (Ex. 13:4; Deut. 16:1).

It is recorded as follows: “In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. And when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness, and there Israel encamped before the Mount” (Ex. 19:1-2).

GOD came down upon Mount Sinai. Moses went up unto GOD and GOD called unto him out of the Mount and said: “Thus shall ye say to the house of Jacob, and tell the children of Israel: you have seen what I did unto the Egyptians and how I bore you on eagle’s wings, and brought you unto Myself. Now therefore, if you will obey My voice indeed, and keep My Covenant, then you shall be a peculiar treasure unto Me above all people for all the earth is Mine. And ye shall be unto Me a kingdom of Priests, and an holy nation. These are the words which thou shall speak unto the children of Israel” (Ex. 19:5-6).

Present at the marriage ceremony at Mount Sinai were fundamentally the same features of a traditional Jewish marriage as highlighted above. As recorded in the nineteenth chapter of the book of Exodus, the people were at the foot of the mountain and the top of the mountain on which GOD descended was covered by a thick cloud (Ex. 19:16). The thick cloud was essentially the chuppah, the marriage canopy.

GOD Himself spoke the Ten Commandments in the hearing of the people, wrote them down on two tablets of stone, and handed them to His servant, Moses on Mount Sinai, for the text says: “And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee forever. And Moses told the words of the people unto the LORD. And the LORD said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes, And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon Mount Sinai. And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the Mount, or touch the border of it: whosoever toucheth the Mount shall be surely put to death: There shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the Mount. And Moses went down from the Mount unto the people, and sanctified the people; and they washed their clothes. And he said unto the people, Be ready against the third day: come not at your wives. And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the Mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. And Moses brought forth the people out of the camp to meet with GOD; and they stood at the nether part of the Mount. And Mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and GOD answered him by a voice. And the LORD came down upon Mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the Mount; and Moses went up” (Ex. 19:9-20).

The text also says: “And GOD spake all these words, saying, … And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. And they said unto Moses, Speak thou with us, and we will hear: but let not GOD speak with us, lest we die. And Moses said unto the people, Fear not: for GOD is come to prove you, and that His fear may be before your faces, that ye sin not. And the people stood afar off, and Moses drew near unto the thick darkness where GOD was. And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven” (Ex. 20:1, 18-22). It says “And GOD spake.”

It is written: “The LORD talked with you face to face in the Mount out of the midst of the fire, (I stood between the LORD and you at that time, to shew you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the Mount;) saying” (Deut. 5:4-5).

It is written: “And He gave unto Moses when He had made an end of communing with him upon Mount Sinai, two tables of Testimony, tables of stone written with the finger of GOD” (Ex. 31:18). And in Ex. 32:16, it is written: “And the Tables were the work of GOD, and the writing was the writing of GOD, graven upon the Tables.”

And to put it further beyond controversy that GOD Himself wrote the Commandments, it is written: “And the LORD said unto Moses, come up to Me into the Mount, and be there, and I will give thee Tables of stone, and a Law, and Commandments which I have written, that thou mayest teach them” (Ex. 24:12). See also Deut. 5:22, 9:10.

It would be noted that these two Tablets were broken by Moses (EX. 32:19) following the sin of the golden calf (Ex. 32:4-6; Deut. 9:16-17), and GOD subsequently commanded Moses to hew two stone tablets afresh and take them up to Him upon Mount Sinai. GOD again wrote the same Laws on the two stone tablets afresh.

The text says: “And the LORD said unto Moses, ‘Hew thee two tables of stone like unto the first, and I will write upon the tables the words that were on the first tables which thou didst break. And be ready by the morning, and come up in the morning unto Mount Sinai and present thyself there to Me on the top of the Mountain’” (Ex. 34:1-2; Deut. 10: 1-3). And He wrote on the Tables according to the first writing, the Ten Commandments, which the LORD spake to you in the Mount out of the midst of the fire in the day of the Assembly and the LORD gave them unto me.” (Deut. 10:4).

It must be said that the Ten Commandments are but a synopsis of the sum total of the Laws delivered to Moses by GOD, categorized as Testimonies (Commandments), Statutes and Judgments (Ordinances), all of which number six hundred and thirteen (613) altogether. These Covenant Laws, like the K’tubah, constitute the marriage contract between GOD and Israel.

Marriage vows had been exchanged between GOD and Israel when GOD said in Ex. 19:5-6 thus: “Now therefore, if you will obey my voice indeed, and keep my Covenant, then you shall be a peculiar treasure unto me above all people, for all the earth is mine. And you shall be unto me a kingdom of Priests, and an holy nation.” Israel, in turn, responded and said: “All that the LORD had spoken, we will do.” (Ex. 19:8). And in Exodus Chapter 24:3, it is recorded: “And Moses came and told the people all the words of the LORD and all the Judgments, and all the people answered with one voice and said: All the words which the LORD hath said we will do.”

Witnesses were present at Mount Sinai when the marriage between GOD and Israel took place. Myriad Angels of GOD were the witnesses to this marriage. The text says: “The LORD came from Sinai, and rose up from Seir unto them. He shined forth from Mount Paran, and He came with ten thousands of Saints; from His right hand went a fiery Law for them” (Deut. 33:2). The text also says: “The chariots of GOD are twenty thousand, even thousands of Angels: the LORD is among them, as in Sinai, in the holy place” (Ps.68:17). See also Acts 7:53.

Now comes the ring. The Shabbat represents the ring that shows that Israel is married to and belongs to GOD, that Israel is consecrated to GOD. The Shabbat is a symbol of Divine ownership. Five times in the Scriptures the Shabbat is designated as a perpetual Covenant and as a sign between GOD and His people. As aptly put by Chuck Scriven in his article, “BEYOND ARITHMETIC: A LOOK AT THE MEANING OF SABBATH,” INSIGHT, SEPT. 6, 1971, P.17: “The Sabbath is the insignia of the man of faith, a sort of badge worn at GOD’s request in order to recall GOD’s loyalty to us and our loyalty to GOD…It is a placard we carry to show the world what we stand for and whom we serve.”

The Shabbat is the sign of the marriage Covenant between GOD and Israel. The text says in Exodus 31:13, 16 and 17 as follows:

13. “Speak thou also unto the children of Israel, saying, verily my Sabbaths ye

Shall keep, for it is a sign between me and you throughout your

Generations, that ye may know that I am the LORD that doth sanctify you.

16. Wherefore the children of Israel shall keep the Sabbath, to observe the

Sabbath throughout their generations for a perpetual Covenant.

17. It is a sign between me and the children of Israel forever, for in six days the

LORD made heaven and earth and on the seventh day He rested and was

Refreshed.”

The text also says in Ezekiel 20:12, 20 thus:

12. “Moreover also I gave them my Sabbaths, to be a sign between me and

them, that they might know that I am the LORD that sanctify them.

20. And hallow my Sabbaths, and they shall be a sign between me and you,

that ye may know that I am the LORD your GOD.”

To sanctify is to set apart, to consecrate, to make holy, to ordain or dedicate to a specific person, activity or cause. Israel is the Almighty GOD’s wife and belongs to Him, whole and entire. As a wife is bound by Law as long as her husband lives (1 Cor.7:39, Rom. 7:2), for marriage is a life-time commitment, so Israel is bound by Law to GOD forever, for GOD lives forever. Israel’s desire shall be to GOD (her husband) and He rules over her (Gen.3:16). As noted earlier on, any incident of sin by Israel is an act of unfaithfulness to GOD and therefore, considered adulterous. See Jer. 3:8-9.

There is the literal nation of Israel as a people as distinct from the Israel of GOD. It is said: “Not as though the word of GOD has taken none effect. For they are not all Israel which are of Israel. Neither because they are the seed of Abraham, are they all children, but in Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of GOD, but the children of the promise are counted for the seed” (Rom.9:6-8). It is said: “And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of GOD” (Gal. 6:16).

Yahshua said: “…If ye were Abraham's children, ye would do the works of Abraham” (Jn. 8:39). He also said: “I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan” (Rev. 2:9).

Regarding Abraham, it is written: “…Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws” (Gen. 26:5).

The Apostle Paul wrote as follows: “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of GOD” (Rom. 2:28-29). He wrote: “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of GOD” (1 Cor. 7:19).

This is not to say that the covenant of circumcision is annulled by belief in Yahshua. That covenant stands, for it is written: “Thou shalt keep My covenant therefore, thou, and thy seed after thee in their generations. This is My covenant, which ye shall keep, between Me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant” (Gen. 17:9-14).

To be a seed of Abraham entails circumcision not only of the heart but also of the flesh. The Apostle Paul is simply emphasizing that circumcision means nothing if one is circumcised and does not keep the Commandments of GOD. The Jews are referred to as the circumcision and Gentiles as uncircumcision (Eph. 2:11).

Plainly, an Israelite is one who belongs to GOD, who is married to GOD, who observes the Shabbat. He is one who lives according to the terms of the marriage Covenant, of which observance of the Shabbat is evidence and sign. He is not one who belongs to a Christian Church that bears no sign of belonging to GOD by observance of the Shabbat and the Covenant Laws.

The Shabbat and the Laws of GOD are not mutually exclusive. In other words, the Shabbat does not stand alone. You cannot observe the Shabbat and reject the Laws of GOD. Properly understood, observance of the Shabbat is evidence that you accept the totality of the Laws of GOD, be they described as Testimonies (Commandments), Statutes or Judgments (Ordinances). On the other hand, you cannot claim to be observant of GOD’s Laws and yet reject the Shabbat. For the Shabbat is the very essence of the Covenant of GOD and the engine on which all the Laws depend. The Shabbat is the fulcrum on which the covenant wheel turns. The Laws are enacted for the sake of the Shabbat. I shall explain what I mean later. In fact, it is not only a contradiction, but also a blasphemy of the holy Shabbat for one to claim to believe in the Covenant Laws of GOD and deny or reject the Shabbat at the same time, for, if anything, wearing the marriage ring (keeping the Shabbat (ring)) is evidence that one is bound to obey the covenant laws of GOD.

THE ORIGIN OF THE SHABBAT

The origin of the Shabbat goes back to creation. It predates Noah and the flood that swept away his world. It predates the patriarchs Abraham, Isaac and Israel. It predates Moses. In fact, apart from life itself, the Shabbat is GOD’s first gift to man (Adam). The Shabbat is rooted in creation.

In the beginning, GOD created the heaven and the earth. The first chapter of the book of Genesis records the story of creation. All creation took place in six days. The text says: “And on the seventh day GOD ended His work which He had made and He rested on the seventh day from all His work which He had made. And GOD blessed the seventh day and sanctified it because that in it He had rested from all His work which GOD created and made” (Gen. 2:2-3).

GOD having rested on the seventh day, blessed and sanctified the day. The seven-day weekly cycle has remained the same since creation despite attempts to interrupt it over time. Of all the days of the week, only the seventh day has the divine stamp of blessing and sanctification.

Referencing the seventh day in the Shabbat Commandment in the Law, GOD said: “For in six days the LORD made heaven and earth, the sea and all that in them is, and rested the seventh day; wherefore the LORD blessed the Shabbat and hallowed it” (Ex. 20:11). See also Ex. 31:17. This commandment grounds Shabbat in creation.

It is evident that “Shabbat” means “rest”. Although mention is frequently made in extra-biblical sources of the scrupulous observance of the Shabbat by the Patriarchs Abraham, Isaac and Jacob, and even Joseph, it was not until the “manna” experience in the wilderness of Israel with GOD that the Shabbat was instituted by GOD, or so it would appear. To underscore its importance, GOD taught the children of Israel about the Shabbat, using the “manna” before their arrival at Mount Sinai where the Laws were given to Israel. The “manna” narrative is recorded in Exodus 16:11-35.

The Shabbat is the only one of GOD’s holy days to be ordained in the Ten Commandments. It constitutes the fourth Commandment written with the finger of GOD upon the stone tablets. The Ten Commandments gives the Shabbat Divine sanction in perpetuity and makes its observance an unchanging obligation and inalienable privilege.

The Shabbat is unique and has survived not only the fall of man in the Garden of Eden, but also the flood, the Egyptian slavery, the Egyptian ten-day week (Egypt operated a ten-day week), the Babylonian exile, the Roman persecution, the French and Russian temporary introduction of the ten-day week, blank day calendar proposals (interrupting the seven-day weekly circle), antinomianism and modern secularism.

WHAT DAY IS THE SEVENTH DAY?

Humanity has had a seven-day weekly cycle since the world began. The creation account in the book of Genesis refers to the days of the week by number (numerics) and not by name. Ascription of names to the days of the week was the work of man and a much later development. Genesis 1:5, 8, 13, 19, 23 and 31 has the following record:

5. “And GOD called the light day, and the darkness He called night. And the

evening and the morning were the first day.

8. And GOD called the firmament heaven. And the evening and the morning

were the second day.

13. And the evening and the morning were the third day.

19. And the evening and the morning were the fourth day.

23. And the evening and the morning were the fifth day.

31. And GOD saw everything that He had made, and behold, it was very good.

And the evening and the morning were the sixth day.”

And in Genesis 2:1-3 it is recorded thus: “Thus the heaven and the earth were finished, and all the host of them. And on the seventh day GOD finished His work which He had made, and He rested on the seventh day from all His work which He had made. And GOD blessed the seventh day and sanctified it, because that in it He had rested from all His work which GOD created and made.”

Paleo Hebrew was the language of creation. GOD engraved the Ten Commandments in Hebrew. Hebrew is a holy language. It is holy tongue (qodesh Lashon). The days of the week in Hebrew at creation were and are known as follows:

First day is called Yom Rishon.

Second day is called Yom Sheni.

Third day is called Yom Shlishi.

Fourth day is called Yom Rvi-ee.

Fifth day is called Yom Chamishi.

Sixth day is called Yom Shishi.

Seventh day is called Yom ha Shabbat.

Today, we take the days of the week as we know them for granted and we are not bothered how they came to be named Sunday, Monday, Tuesday, Wednesday, Thursday, Friday and Saturday.

The Greeks named the days of the week after the sun, the moon and the five known planets, which were in turn named after gods, Ares, Hermes, Zeus, Aphrodite and Cronus. The Greeks called the days of the week “Theou Hemerai”, that is, “Days of the gods”. The Romans who ruled the world after the Greeks substituted their equivalent gods for the Greek gods, Mars, Mercury, Jove (Jupiter), Venus and Saturn. The Germanic peoples generally substituted similar gods for the Roman gods, Tiu, Woden, Thor, Freya, but did not substitute Saturn.

The First day (Yom Rishon), came to be called Sunday (Sun’sday), named after the sun god worshipped by the peoples. In old English, the day was called sunnandaeg, meaning, “day of the sun.” In Germanic, it was called sunam-dagaz, meaning, “day of the sun.” In Latin, it was called dies solis, meaning, “day of the sun.” And in ancient Greek, it was called hemera heli (o)u, meaning, “day of the sun.”

The second day (Yom Sheni), came to be called Monday (moon’s day), named after the moon worshipped as a god by the peoples. In old English, the day was called mon (an) daeg, meaning, “day of the moon.” In Latin, it was called dies lunae, “day of the moon.” In ancient Greek, it was called hemera selenes, “day of the moon.”

The Third day (Yom Shlishi), came to the called Tuesday (Tiu’s or Tiwe’s day), named after Mars, god of war worshipped by the peoples. In old English, the day was called Tiwes daeg, that is, Tiu’s or Tiwe’s day. In ancient Greek, it was called hemera Areos, day of Ares. Tiu is the English/Germanic god of war and the sky. He is identified with the Norse god, Tyr. Mars is the Roman god of war and Ares is the Greek god of war.

The Fourth Day (Yom Rvi-ee), came to be called Wednesday (Woden’s day). Woden is the chief Anglo-Saxon/Teutonic god and leader of the wild hunt, worshipped by the peoples. He is identified with the Norse god, “Odin,” with the Roman god, Mercury, the god of commerce, travel, thievery, eloquence and science. He is also identified with the Greek god, Hermes, the god of commerce, invention, cunning and theft. This god is the messenger and herald of the other gods. He serves as a patron of travelers and rogues, and as the conductor of the dead to hades. In old English, it was called wodnesdaeg, meaning, “woden’s day.” In Latin, it was called dies mercurii, “day of Mercury.” In ancient Greek, it was called hemera hermu, “day of Hermes.”

The Fifth day (Yom Chamishi), came to be called Thursday (Thor’s day). Thor is the Norse god of thunder and worshipped by the peoples. He is identified with the Jupiter (Jove), the supreme Roman god and patron of the Roman state. He is noted for creating thunder and lightning. He is also identified with Zeus, the Greek god of the heavens and the supreme Greek god. In old English, it was called thursdaeg, meaning, “thunder’s day.” In old Norse, it was called thorsdag, meaning, “thor’s day.” In Latin, it was called dies Jovis, “day of Jupiter.” And in ancient Greek, it was called hemera dios, “day of Zeus.”

The Sixth day (Yom Shishi), came to be called Friday (Freya’s or Frigg’s day). Freya is the Teutonic goddess of love, beauty and prolific procreation (fecundity) and worshipped by the peoples. She is identified with the Norse goddess, Frigg, goddess of love and the heavens and the wife of Odin. She is identified with the Roman goddess, Venus, the goddess of love and beauty. She is also identified with the Greek goddess, Aphrodite, the goddess of love and beauty. In old English, the day was called frigedaeg, “Freya’s day.” In Germanic, it was called Frije-dagaz, “Freya’s or Frigg’s day.” In Latin, it was called dies veneris, “venus’day.” And in ancient Greek, it was called hemera Aphrodites, “day of Aphrodite.”

The Seventh day (Yom ha Shabbat), came to be called Saturday (Saturn’s day). Saturn is the Roman and Italic god of agriculture and the consort of Ops, worshipped by the peoples. In old English, the day was called saeter(nes)daeg, “Saturn’s day.” In Latin, it was called dies saturni, “day of Saturn.” In ancient Greek, it was called hemera khronu, “day of Cronus.” Cronus is the Greek god (Titan) who ruled their universe until he was dethroned by his son Zeus. (See generally, Lawrence A. Crowl, [email protected]. ed-27, Sept. 1975.

The Jewish World in Biblical times, had always used the seven-day week with its numbered week days while the rest of the world used names of the planets with week days named after pagan deities. Radical changes occurred in the Jewish world as Jews lived under the influence and control of other powers such as the Babylonians, Persians, Greeks and Romans, etc. This is not to say that the Jews jettisoned their numbered week days. They did not. They were a nation within successive nations that bore rule over them. Naturally, it was the dominating nation’s calendar with all its planetary names with days named after pagan gods that became the common and popular calendar. Even in all of these, the order of the week days and their number could not be altered. The Jewish calendar with its numbered week days was often personal to the Jews and has survived to date, with the result that GOD’s appointed festivals and annual Shabbats continue to be celebrated across the Jewish world, according to the liturgical calendar beginning in the month, Abib, also called Nissan (Ex.12:1-2, 13:4, Deut. 16:1; Esther 3:7).

The early Christians had, at first, adopted the Jewish seven-day week with its numbered week days. But by the close of the third century AD when pagan Rome was still at the helm of world affairs, the numbered week days began to give way to the planetary week as paganism was gradually grafted on Christianity. It must be remarked that this planetary week with its days named after pagan gods is not of GOD. It has no Divine authority or sanction. The Almighty GOD created a seven-day weekly cycle and merely numbered them, one through seven. The only day He named was the seventh day, calling it the Shabbat (rest). See Ex. 16:22-26; 20:8-11. See also Deut. 5:12.

The choice of the seventh day as the day of Shabbat was Divinely made and given. It was entirely GOD’s own making. Notwithstanding that GOD blessed and sanctified the seventh day because He rested on that day at the completion of the work of creation (Gen.2:1-3), it was the Almighty GOD Himself who taught the children of Israel that the seventh day of the week is the Shabbat day. He deployed the mnemonic of manna to teach them in the wilderness.

It is written: “And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man; and all the rulers of the congregation came and told Moses. And he said unto them, this is that which the LORD hath said; tomorrow is the rest of the holy Sabbath unto the Lord: bake that which ye will bake today; and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. And Moses said, eat that today, for today is a Sabbath unto the LORD: today ye shall not find it in the field. Six days ye shall gather it, but on the seventh day, which is the Sabbath, in it there shall be none” (Ex.16:22-26).

And in Ex. 20:8-11, it is written: “Remember the Sabbath day, to keep it holy. Six days shall thou labour, and do all thy work. But the seventh day is the Sabbath of the LORD thy GOD: In it thou shall not do any work, thou nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: Wherefore the LORD blessed the Sabbath day and hallowed it.”

Furthermore, it is written: “He made known His ways to Moses, His acts unto the children of Israel” (Ps.103:7). It is also written: “He sheweth His word unto Jacob, His Statutes and His Judgments unto Israel. He hath not dealt so with any nation: and as for His Judgments, they have not known them. Praise ye the LORD” (Ps.147:19-20).

The Oracles of GOD were committed to the children of Israel (Rom.3:1-2). They received the living Oracles on our behalf (Acts 7:38). The living Oracles are nothing other than the Divine revelation.

The place of the Children of Israel in the things of the Almighty GOD was captured by the Apostle Paul when he said poignantly: “Behold, thou art called a Jew, and restest in the Law, and makest thy boast of GOD. And knowest His Will, and approvest the things that are more excellent, being instructed out of the Law; And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the Law” (Rom.2:17-20).

Concerning Israel, it is written: “And He said, It is a light thing that thou shouldest be My servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be My salvation unto the end of the earth” (Isa. 49:6).

It is written: “I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles” (Isa. 42:6).

And it is written: “And the Gentiles shall come to thy light, and kings to the brightness of thy rising” (Isa. 60:3). This is the privileged position for which GOD chose Israel and made Israel His emissary to humanity. But Israel was to fall from their spiritual pinnacle and be exiled among the nations.

The same is said of Yahshua, for the text says: “A light to lighten the Gentiles, and the glory of thy people Israel” (Lk. 2:32).

It is written: “The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined” (Isa. 9:2).

The text says: “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto GOD, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me” (Acts. 26:18).

The text says: “For so hath the LORD commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth” (Acts. 13:47).

Since the children of Israel had direct revelation from the Almighty GOD and were taught by Him, it is to them that we must turn if we are to make certain what day is the Shabbat day. It is not to be left to surmise or conjecture as some ignorant people are wont to. Israel was not only taught by GOD. They also had Shabbat experience with Him as is clear from the manna narrative. Recall that the Children of Israel ate manna in their wilderness sojourn with GOD for forty years and they kept the Shabbat every seventh day of the weekly cycle on which no manna was sent by GOD, just as it is written: “See, for the LORD hath given you the Sabbath, therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day” (Ex.16:29).

It is written: “And the children of Israel did eat manna forty years, until they came to a land inhabited: they did eat manna until they came unto the borders of the land of Canaan” (Ex.16:35). See also Deut. 8:3, 16; Josh. 5:12.

So, the place of Israel as a guide to the blind and a light to them who are in darkness arises not only from knowledge of what the Almighty GOD taught them, but also experientially, what they experienced with Him. The Jews of the present day are direct descendants of those who were in the church (assembly) in the wilderness (Acts 7:38) who received the living Oracles from GOD. These were the Fathers who were taught by GOD that the seventh day is the Shabbat day. These were those who experienced the Shabbat day observance with GOD. It is little wonder therefore, that Jews across the globe, whether in the homeland (Eretz Israel) or in the diaspora, observe the Shabbat on the seventh day, the day erroneously referred to in the secular calendar as Saturday.

COMMON ARGUMENTS AGAINST SHABBAT OBSERVANCE

The blind argument by those who have chosen falsehood over the truth, those who have chosen ignorance over knowledge, that the seventh day of the week depends upon the day one chooses to begin his count, is of no moment. It is a flawed argument that finds no support Biblically or historically. Such an argument that suggests a variable seventh day has no basis in biblical and historical reality, and stems from a lack of understanding of Pauline epistles and the band wagon effect of Christendom’s misguided choice of the First day of the week as its so called Sabbath. In fact, some Christian groups with a perverted sense or understanding of the Shabbat, proudly observe their so-called and self-styled Sabbath on the Fourth day of the week, referred to as Wednesday, in the secular calendar. Some absurdly hold the view that every day is a Shabbat for anyone who believes and has accepted Yahshua as Lord and Savior, on the basis of Yahshua’s statement in Mathew 11:28 thus: “Come unto me, all ye that labour and are heavy laden, and I will give you rest,” and when he said: “Therefore the Son of Man is LORD also of the Sabbath” (Mk. 2:28; Mt.12:8). In other words, that Yahshua is Shabbat for anyone who believes. Whenever the subject of Shabbat arises, they say that “Christ replaced the Sabbath. Christ is my rest now,” or “Jesus is my Sabbath.”

Some say that Yahshua abolished the Shabbat and that he worked or healed the infirmed on the Shabbat, thus breaking and annulling the Shabbat. Some, like the cult of Jehovah’s witnesses hold that the Shabbat is incapable of observance today because Shabbat Regulations are out of tune with present day realities. Some argue that Shabbat keeping is not salvation. Others argue that only the Jews are commanded to observe the Shabbat. Yet others attempt to justify Sunday worship instead of the Bible Shabbat observance on the erroneous assumption that Yahshua was resurrected from the dead on the First day. In an almost ridiculous way, some Christians assume that Shabbat keepers do not believe in Yahshua. This further exposes their ignorance, as it is only true believers in Yahshua that observe the Shabbat, following his example of Shabbat keeping, for the text says: “And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the Sabbath day ….” (Lk. 4:16).

EXAMINATION AND RIPOSTE TO THE ARGUMENTS

Ignorance is the greatest malady of today’s Christianity, ignorance of the Word of GOD and of history. Ignorance pervades the entire religion, from the Priest and Prophet to the Pastor down to their congregants. Yahshua said: “Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Matt. 15:14). All the arguments against observance of the Shabbat are a product of ignorance. None of the arguments is valid. None can stand up to scrutiny for the following reasons:

Historians, Scientists and Astronomers tell us that the weekly cycle of seven days has never been changed despite human attempts to do so. The seven-day weekly cycle and their order have remained the same since creation. The order of the days of the week is not according to man’s whim or fancy. The Almighty GOD the creator is the one who designated the seventh day as the Shabbat day.

When the Apostle Paul wrote in his letter to the Romans, “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the LORD, and he that not the day, to the LORD he doth not regard it….” (Rom.14:5-6), he was not writing to the Romans, who were Gentiles (Rom. 11:13), about the Shabbat. He did not have the Shabbat in contemplation when he wrote. Paul was addressing matters of the moment at the time, and not some present or future departure of the faithfuls from Shabbat observance to First day (Sunday) or other day worship in place of the seventh day Shabbat. There was no alternative to Shabbat worship available to believers in Yahshua in Paul’s era. As would be seen, Paul, like the other Apostles of Yahshua, observed the Shabbat.

Yes! Yahshua said, “Come unto me, all ye that labor and are heavy laden, and I will give you rest” (Matt. 11:28). In saying so, he was not saying that the day which the Almighty GOD blessed and sanctified has been abolished. He could not have meant that after he had declared that he did not come to destroy the laws of GOD or the prophets but to perform them, and affirmed that not even the smallest letter from the law will be done away with as long as heaven and earth exist. See Matt. 5:17-18. He could not have meant that when it is recorded that it was his custom to go to the Synagogue on Sabbath day. See Luke 4:16.

Yahshua could not have meant cessation of Shabbat observance when while speaking about events that were still future, he asked his disciples to pray concerning the Shabbat. He said, “But pray ye that your flight be not in the winter, neither on the Sabbath day: for then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be” (Matt. 24:20-21). The event that Yahshua predicted about was the destruction of GOD’s temple in Jerusalem. History records that the event took place on a Wednesday in 70 AD, about forty years after heaven had received him. It was Roman forces, led by Titus that destroyed the temple of GOD. He clearly talked about the Sabbath because of its importance in the worship of the true GOD.

True knowledge of GOD brings peace and rest of mind. Yahshua brought knowledge of GOD to man. When man knows GOD in the true sense which Yahshua taught and exemplified, he has rest. He has peace, just as it is written: “Great peace have those who love your law, and nothing causes them to stumble” (Ps. 119:165, NLT). It is all about being spiritual.

It is therefore, no surprise that Yahshua’s disciples and the early Church continued the tradition of observing the Shabbat as other Jews and Gentile proselytes after Yahshua’s ascension to heaven. See LK. 23:54-56; Acts 13:13-16, 42-44; Acts 16:13; Acts 17:1-3; Acts 18:4.

And so it is said: “There remaineth therefore, a rest [Shabbat] for the people of GOD. For he that is entered into His rest [Shabbat}, he also hath ceased from his own works, as GOD did from His. Let us labor therefore, to enter into that rest [Shabbat], lest any man fall after the same example of unbelief” (Heb. 4:9-11).

ORIGIN OF SUNDAY WORSHIP

There is no record of change in the Bible from the seventh day Shabbat to first day Sunday. There is no such record because GOD will not change His Laws or amend it for any other one. It is written: “I am the LORD, I change not” (Mal. 3:6).

The Almighty GOD is not a variable GOD, just as the text says: “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (Jas. 1:17).

Also, Yahshua said: “It is easier for heaven and earth to pass than one tittle of the Law to fail” (LK. 16:17).

Yahshua also said: “Think not that I am come to destroy the Law or the Prophets: I am not come to destroy, but to fulfill. For verily I say unto you, till heaven and earth pass, one jot or one title shall in no wise pass from the Law, till all be fulfilled. Whosoever therefore shall break one of these least Commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven” (Matt. 5:17-19).

Yahshua further said: “If thou wilt enter into life, keep the Commandments” (Matt. 19:17).

Since heaven and earth are still standing today, it follows that the Shabbat, GOD’s fourth Commandment (Ex. 20:8-11), must be kept and observed.

GOD warned Israel sternly against worship of the sun and other heavenly bodies and other forms of idolatory. From antiquity, sunday has been held as a day of worship by the nations of the world. They also worshipped the moon, thunder, stars, mecury, mars, venus, Saturn etc. As we have shown hitherto, they bestowed upon the days of the week the names of their gods. The sun was accorded the first position because it is big and bright and from it comes light and heat. It was given a place of pre-eminence and given to the first day of the week, hence sun’s day (dies solis) or Sunday, as the foremost of all gods.

The second Commandment clearly says: “Thou shalt have no other gods before Me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy GOD am a jealous GOD, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; And shewing mercy unto thousands of them that love Me, and keep My commandments” (Ex. 20:3-6).

It is written: “If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your GOD proveth you, to know whether ye love the LORD your GOD with all your heart and with all your soul. Ye shall walk after the LORD your GOD, and fear Him, and keep His commandments, and obey His voice, and ye shall serve Him, and cleave unto Him. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your GOD, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy GOD commanded thee to walk in. So shalt thou put the evil away from the midst of thee. If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth; Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy GOD, which brought thee out of the land of Egypt, from the house of bondage. And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you. If thou shalt hear say in one of thy cities, which the LORD thy GOD hath given thee to dwell there, saying, Certain men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known; Then shalt thou enquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought among you; Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and the cattle thereof, with the edge of the sword”(Deut. 13:1-15).

It is written: “Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire: Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, The likeness of anything that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth: And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy GOD hath divided unto all nations under the whole heaven. But the LORD hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day”(Deut. 4:15-20).

It is written: “If there be found among you, within any of thy gates which the LORD thy GOD giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy GOD, in transgressing his covenant, And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded; And it be told thee, and thou hast heard of it, and enquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel: Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die. At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you” (Deut. 17:2-7). See also Deut. 11:16.

The worship of the sun under different names as a god by man has a long history. It all began in Babylon. Through time, it was easy to see the symbol of the sun god on heathen temples and monuments of Assyria, Persia, Greece, Egypt and Rome. Nimrod, Tammuz, Mithras, Baal, Ra, Isis, Osiris, Hercules, Apollo, Jupiter are all sun gods of the nations.

The Bible character, Job said: “If I beheld the sun when it shined, or the moon walking in brightness; And my heart hath been secretly enticed, or my mouth hath kissed my hand: This also were an iniquity to be punished by the judge: for I should have denied the GOD that is above” (Job. 31:26-28).

Despite all the warnings against worship of the sun and other hosts of heaven, Judah and Israel fell into the error, imitating the ways of the nations of the world. It is recorded in the book of Ezekiel thus: “And He brought me into the inner court of the LORD'S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east” (Ezek. 8:16).

The text also says: “And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Bethel. And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven…. And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathanmelech the chamberlain, which was in the suburbs, and burned the chariots of the sun with fire” (2 Kgs. 23:4-5, 11). That was king Josiah of Judah.

Concerning the King Manasseh of Judah, the son of King Hezekiah, the text says: “And he did that which was evil in the sight of the LORD, after the abominations of the heathen, whom the LORD cast out before the children of Israel. For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them. And he built altars in the house of the LORD, of which the LORD said, In Jerusalem will I put my name. And he built altars for all the host of heaven in the two courts of the house of the LORD” (2 Kgs. 21:2-5).

And concerning the sins of the Kings of Israel, leading to the captivity of the ten tribes, the text says: “And they rejected His statutes, and His covenant that He made with their fathers, and His testimonies which He testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them. And they left all the commandments of the LORD their GOD, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal. And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger. Therefore the LORD was very angry with Israel, and removed them out of his sight….” (2 Kgs. 17:15-18).

History is clear with unmistakable emphasis that it was the Fourth century AD Edict of the Roman Emperor, Constantine, dated 7th March, 321 (otherwise called the first Sunday blue law), that laid the foundation for transfer by the Roman Catholic Church of GOD’s seventh day Shabbat to the first day (Sunday). The text of Constantine’s Edict of 7th March 321 AD reads as follows: “Let all Judges and Townspeople and occupations of all trades rest on the venerable day of the sun (Sunday); nevertheless, let those who are situated in the rural districts freely and with full liberty attend to the cultivation of the fields because it frequently happens that no other day may be so fitting for plowing grains or trenching vineyards; lest at the time the advantage of the moment granted by the provision of heaven be lost. Given on the Nones (seventh) of March, Crispus and Constantine, being Consuls each of them, for the second time” (The Code of Justinian, Book 3, Title 12, Law 3.

This Edict spawned a spate of additional Sunday laws that were to be issued within a few years thereafter. Constantine’s Sunday law made no mention of religion or worship but instead used the mithraic expression, “venerable day of the sun” (venerabili dies solis), which was one of the hallowed mithraic titles for their sacred day, Sunday, the first day of the week. It was one of the mystical names of the sun god.

Fifteen years after Constantine’s first Sunday law, in 336 AD, the Church of Rome (the Catholic Church) at the Council of Laodicia (the second Church Council to be held during Constantine’s lifetime) decreed as follows: “Christians shall not Judaize and be idle on Saturday (in the original Latin of this decree, Sabbato is used: shall not be idle in the Sabbath) but shall work on that day, but the Lord’s day they shall especially honour, and as being Christians, shall, if possible, do no work on that day. If, however, they are found Judaizing, they shall be shut out (anathema or excommunicated) from Christ” – Council of Laodicia, Canon 29, quoted in C.J. Hafele, A History of the Councils of the Church, Vol. 2, 316.

What the Council of Laodicia in 336 AD decreed in other words, was, “if you do not keep Sunday or if you attempt to keep the Bible Shabbat you will be excommunicated.” Church historians agree that Sylvester 1 (Bishop/Pope) of Rome (314-335 AD) and Eusebius, Bishop of Caesaria (260-340 AD) were two of the principal Church leaders who worked closely with Constantine and influenced him to enact Sunday laws “in order to save the nation.” Later, in one of his writings, Eusebius mentioned, with pride, the change in Bible teaching he had a part in carrying out: “All things whatsoever it was duty to do on the Sabbath, these we have transferred to the Lord’s day” – Eusebius Pamphili, Commentary on the Psalms, in Migne, Patrologia Graeca, Vol. 23. Col.1171.

Before 321 AD, the majority of Christians observed the Bible Shabbat, the seventh day Shabbat. This is both a Biblical and historical fact. It must be realized that Christianity is the religion of those who believe in Yahshua the Messiah (Christ) as a unique revelation of GOD. Christianity arose nearly 2000 years ago as a sect within Judaism. It accepted the Jewish Scriptures as its own, but was distinguished by its belief that the expected Messiah had already appeared on earth in the form of Yahshua. Because it accepted the Jewish Scriptures as its own, believers in Yahshua as the Messiah did not constitute a new Israel.

Historians agree that the disciples of Yahshua fled after the impalement of Yahshua and reassembled following his resurrection. His disciples and followers were called the Nazarean Sect, or heretical Sect or simply, Sect (Acts 24:14) and consisted of Hebrew/Aramaic speaking Jews who understood themselves to be a group within Judaism. The Apostle Paul was referred to as a ringleader of this Sect, for the text says: “For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ring-leader of the Sect of the Nazarenes” (Acts 24:5).

Several Judeo-Christian documents persuasively demonstrate that both the ethnic composition and theological orientation of the Sect was profoundly Jewish. They were the first Christian Community. Properly speaking, the Sect was the mother Church of Christendom, contrary to the false claim of the Roman Catholic Church.

The first Christian Sect shared with all Jews the belief in the one GOD of the Fathers (Shema Israel, Adonai Eloheinu, Adonai Echad); held fast to the Holy Scriptures (Tanak); Observed the Law (Torah); Observed Circumcision (Acts 15:1; Gal. 5:2); Observed the Shabbat (Matt. 24:20; Luke 23:54-56; Acts 13:13-16, 42-44; 15:21; 16:13; 17:1-2; 18:4; 9:20; 13:5; 14:1; 19:8); Observed GOD’s appointed Festivals/Feasts (Acts 12:1-4; 18:21; 20:6, 18; 27:9; 1 cor. 5:6-8; 16:8; Col.2:16); and regulations concerning purity and dietary Laws (Acts 10:14; 15:20; 21:25). They visited the Temple (Luke 24:53; Acts 2:46; 3:1); Sacrificed (Acts 21:26; 24:17); and prayed the same Psalms and Hymns as other Jews. See Hans Kung, “Christianity – Essence, History and Future,” Page 71.

I proceed to reproduce the texts as they relate to the Shabbat:

Matt. 24:20 – “But pray ye that your flight be not in the winter, neither on the Sabbath day.” This was a prophecy of Yahshua concerning the destruction of the second Temple in Jerusalem. This prophecy was fulfilled in 70 AD after over thirty-five years when it went forth. It was a clear indication that Shabbat observance continued after the death, resurrection, and ascension of Yahshua.

Lk. 23:54-56 – “And that day was the preparation, and the Sabbath drew on. And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. And they returned, and prepared spices and ointments; and rested the Sabbath day according to the commandment.”

Acts 13:13-15, 42-44 – “Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day, and sat down. And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience….And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next Sabbath. Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of GOD. And the next Sabbath day came almost the whole city together to hear the word of GOD.”

Acts 15:21 – “For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day.”

Acts:16:13 – “And on the Sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.”

Acts 17:1-2 – “Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the scriptures.”

Acts 18:4 – “And he reasoned in the synagogue every Sabbath, and persuaded the Jews and the Greeks.”

Acts 9:20 – “And straightway he preached Christ in the synagogues, that he is the Son of GOD.”

Acts 13:5 – “And when they were at Salamis, they preached the word of GOD in the synagogues of the Jews: and they had also John to their minister.”

Acts 14:1 – “And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.”

Acts 19:8 – “And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of GOD.”

It is important to note that reference to Synagogue in the above texts are essentially reference to Shabbat days

Throughout the book of Acts, Luke reports the mass conversion of the Jews (Acts 2:41; 4:4; 5:14; 6:1,7; 9:42; 12:24; 13:43; 14:1; 17:10; 21:20). These converts included devout Jews (Acts 2:5, 41); many of the Priests (Acts 6:7) and many thousands of Jews who were zealous for the Law. It is important to note that these thousands of converted Jews and Priests were never viewed as a new Israel. They were part of the old Israel.

The converted Priests did not abandon their Priestly duties in the Temple. Luke describes the believers as pious Jewish believers who attend the Temple. They attended the Synagogue every Shabbat and received instructions from the Scriptures (Acts 15:21; 13:27). Christian attendance at the Synagogue on Shabbat days went beyond Jerusalem. Luke reports that the Apostle Paul met regularly in the Synagogue on the Shabbat with Jews and Greeks (Acts 18:4, 19; 13:5, 14, 42, 44), and describes Synagogue attendance by Paul as customary (Acts 17:2). Apollos likewise, when he arrived at Ephesus, met with the believers in the Synagogue (Acts 18:24-26). See Dr. Samuel Bacchiocchi, “Divine Rest For Human Restlessness – From Sabbath to Sunday.”

It is clear from the foregoing that the choice of Sunday observance in place of the seventh day Shabbat was the work of Ecclesiastical authority, rather than Scripture. It was the Roman Church that instituted Sunday as a day of worship, following Emperor Constantine’s Sunday blue law of 7th March 321 AD, and a spate of other Sunday laws. The Roman Catholic Church proudly maintains to date that Sunday is its institution.

Thomas Aquinas (1274 AD) for example, states categorically: “In the new law, the observance of the Lord’s day (Sunday) took the place of the observance of the Sabbath, not by virtue of the precept (4th Commandment) but by the institution of the Church.” See Summa Theologica, 1947, Q. 122, Art. 4, P. 1702. The same view was re-echoed in 1566 AD in the Catholic Catechism of the Council of Trent thus: “It pleased the Church of God that the religious celebration of the Sabbath day should be transferred to the Lord’s day.” See J. Donovan, ed. Catechism of the Council of Trent, 1908, Chapter iV, Q.18, P.347.

Observance of Sunday in place of the Shabbat is one of Christendom’s greatest errors. Many who are aware of this error prefer to continue in it, persuaded that Sunday worship is almost as old as the hills and that it is impossible for GOD to condemn the sheer number of those involved in it. In other words, the millions and billions of people who observe Sunday instead of the Shabbat would arm twist GOD to reject His own Law and accept the error of Sunday worship which is idolatrous. And so, the false Roman maxim, Vox populi vox Dei (the voice of the people is the voice of GOD) must apply to GOD. That may well apply to the multitudinous false gods of Rome and her Christian allies, but not to the one and only true GOD of Israel. The flaw in Christendom’s view is that GOD will never change, amend or exchange His Law for all eternity for any other one and that time and wrong-headed majority does not turn an error or falsehood into the truth. As Martin Luther said: “If the years should make wrong right, the devil would well deserve to be the most just one on earth, for he is now over five thousand years old.”

DID YAHSHUA BREAK THE SHABBAT OR ANNUL IT ALTOGETHER?

The Law is the express Will of the Almighty GOD. Yahshua said: “Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils? And in thy name have done many wonderful works? And them will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Mt. 7:21-23).

The word “iniquity” is word number 458 in Strong’s Greek Concordance. Its etymology (origin) is from the word “anomia.” It means “Without law; Lawlessness; the utter disregard for GOD’s law.” We must be aware that our KJV version of the New Testament Bible was translated in 1611 AD out of the Greek Version. It is thus clear that the Law of GOD is the Will of GOD.

Yahshua said: “My meat (food) is to do the Will of He that sent me, and to finish His work” (Jn. 4:34). He also said: “For I came down from heaven, not to do my own will, but the Will of Him that sent me” (Jn. 6:38).

Again, he said: “My doctrine is not mine, but His that sent me. If any man will do His Will, he shall know of the doctrine, whether it be of GOD, or whether I speak of myself. He that speaketh of himself seeketh his own glory, but he that seeketh His glory that sent him, the same is true, and no unrighteousness is in him” (Jn. 7:15-18).

The law is GOD’s doctrine, as it is said: “For I give you good doctrine. Forsake ye not My law” (Prov. 4:2). It is said: “For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life” (Prov. 6:23).

In the true worship of the Almighty GOD there is no alternative to obeying His laws for that is the basis of the covenant relationship between Him and humanity, for it is written: “Now therefore, if you will obey My voice indeed, and keep My Covenant, then you shall be a peculiar treasure unto Me above all people for all the earth is Mine. And ye shall be unto Me a kingdom of Priests, and an holy nation” (Ex. 19:5-6). The covenant rests on a tripod of the commandments [testimonies], statutes and judgments [ordinances].

It is written: “If thou shalt hearken unto the voice of the LORD thy GOD, to keep His commandments and His statutes which are written in this book of the law, and if thou turn unto the LORD thy GOD with all thine heart, and with all thy soul. For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, who shall go up for us to heaven, and bring it unto us, that we may hear it and do it. Neither is it beyond the sea, that thou shouldest say, who shall go over the sea for us, and bring it unto us, that we may hear it and do it. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. See, I have set before thee this day life and good, and death and evil; in that I command thee this day to love the LORD thy GOD, to walk in His ways, and to keep His commandments and His statutes and His judgments, that thou mayest live and multiply: and the LORD thy GOD shall bless thee in the land whither thou goest to possess it. But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it. I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: That thou mayest love the LORD thy GOD, and that thou mayest obey His voice, and that thou mayest cleave unto Him: for He is thy life, and the length of thy days: that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them” (Deut. 30:10-20). Make no mistake, the land which the LORD swore unto Abraham, Isaac and Jacob to give them is the Kingdom of heaven. The land of Canaan is only but symbolic and parabolic. See Heb. 11:8-16.

It is written: “And this is the law which Moses set before the children of Israel: These are the testimonies, and the statutes, and the judgments which Moses spoke unto the children of Israel, after they came forth out of Egypt” (Deut. 4:44-45).

Regarding Moses, GOD said: “But as for thee, stand thou here by Me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do them in the land which I give them to possess it” (Deut. 5:31).

Yahshua came as an ambassador or Messenger of this same covenant, for it is written: “…and the Lord, whom ye seek, shall suddenly come to his temple, even the Messenger of the covenant, whom ye delight in: behold he shall come, saith the LORD of hosts” (Mal. 3:1).

Affirming the covenant, he was deliberate and intentional when he declared: “Think not that I am come to destroy the Law or the Prophets: I am not come to destroy, but to fulfill. For verily I say unto you, till heaven and earth pass, one jot or one title shall in no wise pass from the Law, till all be fulfilled. Whosoever therefore shall break one of these least Commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven” (Mt. 5:17-19).

He declared: “And it is easier for heaven and earth to pass, than one tittle of the Law to fail” (Lk. 16:17).

Of Yahshua, the Psalmist (King David) wrote: “It is written of me, I delight to do thy will, O my GOD, Yea thy Law is within my heart” (Ps. 40:7-8).

GOD’s laws are sublime and spiritual. Israel was carnally minded and received spiritual laws. Flesh begets flesh and Spirit begets Spirit. It is said: “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against GOD: for it is not subject to the law of GOD, neither indeed can be” (Rom. 8:5-7).

The ideals of GOD’s spiritual laws are high and well beyond the comprehension of the carnally minded. The intent and purpose of GOD’s laws are vertical love to GOD and horizontal love between man and man. That is the spirit and truth in the whole gamut of the laws. The fruits of that love are goodness, kindness, holiness, mercy, faith, forgiveness, meekness, gentility. It is said: “Hatred stirreth up stripes: but love covereth all sins” (Prov. 10:12).

Echoing this proverb, the apostle Peter said: “Above all, love each other deeply, because love covers over all wrongs” (1 Pet. 4:8).

Yahshua’s ministry on earth brought to life the intent and purpose of GOD’s covenant laws, expounding them in his teachings and demonstrating and practicing them by his actions. Of Yahshua, it had been prophesied thus: “The LORD is well pleased for His righteousness’ sake; he will magnify the law and make it honorable” (Isa. 42:21).

Everything Yahshua said and did were within the confines of the covenant laws of GOD. He did not break even the least of the laws of GOD, for sin is defined as follows: “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law” (1 Jn. 3:4).

Yahshua said of himself, “Which of you convicts me of sin? And if I tell the truth, why do you not believe me? (Jn. 8:46, NLT).

Of Yahshua, the apostle Peter bore witness saying: “Who did no sin, neither was guile found in his mouth” (1 Pet. 2:22).

The apostle John said of Yahshua: “And ye know that he was manifested to take away our sins; and in him is no sin” (1 Jn. 3:5).

On his part, the apostle Paul said: “For He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of GOD in him” (2 Cor. 5:21).

And the author of the book of Hebrews said: “For we have not an high priest who cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Heb. 4:15).

Scripture is thus correct when Yahshua is fittingly referred to as the Lamb of GOD without blemish. It is sin that causes blemish.

Consistency is the glorious jewel of the Bible. Yahshua said: “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand” (Mt. 12:25).

Yahshua did not break the Shabbat. It is blasphemous to say that He did. Yahshua did not annul the Shabbat either. These are made further clear by the following biblical facts:

It is a solemn fact that Yahshua honoured his Father’s Law. He did his Father’s Will. The Shabbat Commandment is the fourth Commandment in the Law. He observed the Shabbat. If he profaned the Shabbat in any wise, he would have been sinner, blemished. The following texts make it incontrovertibly clear:

In Mark 2:28, Yahshua declared: “Therefore, the Son of Man is Lord also of the Sabbath.” The word “Lord” simply means “master”, “overlord”, “owner.” See also Mt. 12:8. When someone is master or owner of a thing, he is in a supreme position to say how it is used or to be used. He has a complete understanding of what he has a mastery of or what he owns. Put in context, Yahshua made the above statement when he went through the corn fields on the Shabbat and his disciples plucked ears of corn as they went because they were famished. The Pharisees caviled at him and said unto him: “Why do they on the Sabbath day that which is not lawful?” And Yahshua said unto them: “Have ye never read what David did, when he had need, and was an hungred, he and they that were with him? How he went into the house of GOD in the days of Abiathar the high Priest, and did eat the showbread, which is not lawful to eat but for the Priests, and gave also to them which were with him? And he said into them: The Sabbath was made for man , and not man for the Sabbath. Therefore the Son of Man is Lord also of the Sabbath” (Mk.2:25-28), Or have you not read in the Law, how that on the Sabbath days the Priests in the Temple profane the Sabbath,t and are blameless? But I say unto you, that in this place is one greater than the Temple. But if you had known what this meaneth, I will have mercy, and not sacrifice, you would not have condemned the guiltless. For the Son of Man is Lord even of the Sabbath day” (Mt. 12:5-8; Lk 6:1-5).

The story of David is told in 1 Samuel 21: 1-6. Regarding the Priests, they are required by Law to offer two lambs of the first year without blemish, and two tenth deals of flour for food offering mingled with oil, and drink offering, every Shabbat, besides the continual or daily burnt offering and drink offering (Num. 28:9-10). See also Lev. 24:8-9. Performance of this duty entail work and kindling of fire ordinarily forbidden on Shabbat day.

David fled for his life from King Saul who plotted to take his life during the New Moon Feast. He had some men with him as he fled. It would appear that David was on the run with his men and were famished on the third day. Gripped by extreme hunger, he was driven to approach Ahimelech the Priest at Nob for food in order to stay alive, he and the men with him. The only food available was the showbread, which is bread according to the Law, meant only for consumption by Priests. Seeing their famished condition, Priest Ahimelech showed compassion and made the bread available to them to eat, out of necessity, in order to save life, after he satisfied himself that David and his men had kept themselves holy. Ahimelech showed them mercy in their famished condition. David and his men did not ab initio deliberately set out to violate the Law of GOD. Extreme necessity foisted the situation upon them. They needed food in order to stay alive.

Likewise, the disciples of Yahshua did not deliberately set out to go to the corn field and harvest ears of corn to eat on the Shabbat day. Their missionary activity with Yahshua on the Shabbat, it would seem, left them so famished and dying of hunger that they irresistibly went into the corn field as they walked by a corn field, and plucked ears of raw corn to eat in order to stay alive. Again, this incident was foisted by extreme necessity. They did not leave home to go to the farm to harvest corn. Their action did not amount to harvesting corn on Shabbat day. It is written: “When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn” (Deut. 23:25). And we know that Shabbat regulations are suspended if life is involved. The Shabbat is meant to be kept by the living and not the dead, by reason of which works of mercy are permitted on the Shabbat. The Shabbat is made for man. It is no wonder therefore, that Yahshua invoked the words of the Prophet Hosea thus: “For I desire mercy and not sacrifice….” (Hosea 6:6). Yahshua’s example is paradigmatic for all.

In responding to the caviling Pharisees in the manner he did, Yahshua neither broke nor annulled the Shabbat. If anything, he demonstrated that he, as master or owner of the Shabbat was in a vantage position to say what is lawful or unlawful on the Shabbat.

To attend the Synagogue on the Shabbat was customary for Yahshua, for the text says: “And he came to Nazareth, where he had been brought up, and as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read” (Lk. 4:16).

It is also said of Yahshua: “But he passing through the midst of them went his way. And he came down to Capernaum, a city of Galilee, and taught them on the Sabbath days” (Lk. 4:31); “And it came to pass also on another Sabbath that he entered into the Synagogue and taught….” (Lk. 6:6); “And he was teaching in one of the Synagogues on the Sabbath” (Lk. 13:10); “And they went into Capernaum: and straightaway on the Sabbath day he entered into the Synagogue and taught” (Mk. 1:21). See also Mk. 1:39, Mk. 3:1-4, Mt. 13:54. And further: “And when the Sabbath day was come, he began to teach in the Synagogue….” (Mk. 6:2).

Not only that Yahshua customarily observed the Shabbat as is clear from the gospels, before his death, he predicted the destruction of Jerusalem (Mt. 24:15). That prophecy fulfilled in 70 AD, about thirty-nine (39) years after his prediction. What is significant is that in predicting the destruction of Jerusalem, he cautioned his disciples to pray that it does not happen on Shabbat day or in winter, for the text says: “But pray that your flight be not in winter, neither on the Sabbath day” (Mt. 24:20). This clearly shows that the winter season and Shabbat observance would continue after his death, resurrection and ascension into heaven. It is no surprise therefore, that Shabbat observance continued before, during and after that event and very much into the future until the near death blow by Rome whose action was choreographed by the lawless one, Satan the devil.

From the forgoing discourse, the ineluctable conclusion must be that Yahshua neither profaned nor annulled the Shabbat. He observed and upheld it as he and His Father who sent him were not as cross purposes. They were not like a kingdom divided against itself.

One final point to be made is that in all the instances where Yahshua was caviled by the Pharisees for doing good and healing on the Shabbat day, the question was never, “what day is the Shabbat day?” or “Is the seventh day the Shabbat day?” That was never the question because it was a given. That was taken for granted, as all Jews observe the Shabbat on the seventh day. The question rather, was as to the mode of observing the day. The question was always as to what was lawful or permissible on the Shabbat day. See Mt.12:2, 12; Mk.2:24; Mk. 3:4; Lk.6:2; Lk. 13:14; Lk. 14:1-3; Jn. 5:8-16; Jn. 9:14-15.

Yahshua’s example of Shabbat keeping shows that what the Jews of his day considered prohibited work on Shabbat day does not include ministering healing to people, and works of mercy generally. It was on account of such works that he said: “My Father worketh hitherto and I work” (Jn. 5:17).

Furthermore, Yahshua’s example of Shabbat keeping shows that his words in Mathew 11:28 (“Come unto me all ye that labour and are heavy laden and I will give you rest”), does not mean that belief in him does away with Shabbat observance as erroneously taught by Christendom’s many false and lying preachers. It does not mean that belief in him displaces Shabbat observance. It does not mean that he constitutes and substitutes the Shabbat day. Otherwise, he would not observe the Shabbat himself, neither would his disciples and the early church after his work on earth, who believed in him observe the Shabbat, as would be seen shortly.

The suggestion that Yahshua abolished the Shabbat is sheer theological nonsense. The work of Yahshua cannot contradict the purpose for which GOD created the world. To assert such a contradiction by explicitly or implicitly opposing Shabbat observance is to reiterate the old gnostic claim that the GOD of the Old Testament and the GOD of the New Testament are two different GODS.

WHAT DOES THE LAW OF GOD SAY ABOUT THE SHABBAT?

The Law says: “Remember the Sabbath day to keep it holy. Six days shall thou labour, and do all thy work, but the seventh day is the Sabbath of the LORD thy GOD. In it thou shalt not do any work, thou nor thy son, nor thy daughter, thy manservant nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the LORD made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefore the LORD blessed the Sabbath day and hallowed it” (Ex. 20:8-11).

The Law also says: “Verily My Sabbaths ye shall keep, for it is a sign between me and you throughout your generations that ye may know that I am the LORD that doth sanctify you. Ye shall keep the Sabbath therefore, for it is holy unto you: everyone that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. Six days may work be done, but in the seventh is the Sabbath of rest, holy to the LORD: whosoever doeth any work in the Sabbath day, he shall surely be put to death. Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual Covenant. It is a sign between Me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day He rested, and was refreshed. And He gave unto Moses, when He had made an end of communing with him upon Mount Sinai, two Tables of Testimony, Tables of Stone, written with the finger of GOD” (Ex. 31:13-18). See also Ex. 35:2; Lev. 23:3.

The Law further says: “Ye shall keep My Sabbaths and reverence My Sanctuary: I am the LORD” (Lev. 19:30; 26:2).

WHAT DID THE PROPHETS OF GOD SAY ABOUT THE SHABBAT?

These are the words of the Prophets:

“Moreover also I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the LORD that sanctify them” (Ezek.20: 12). “And hallow My Sabbaths; and they shall be a sigh between Me and you, that ye may know that I am the LORD your GOD” (Ezek. 20:20).

“Thus saith the LORD; take heed to yourselves and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem.

Neither carry forth a burden out of your houses on the Sabbath day, neither do ye any work, but hallow ye the Sabbath day, as I commanded your fathers” (Jer. 17:21-22).

“Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil” (Isa. 56:2).

“If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day: and call the Sabbath a delight, the holy of the LORD honourable; and shall honour Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it” (Isa. 58:13-14).

“For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain. And it shall come to pass, that from one New Moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the LORD. And they shall go forth and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh” (Isa. 66:22-24). See Mk. 9:43-46, 48.

In the Prophet Ezekiel’s visions of the temple of GOD, it is recorded, among other things, that “they [the Zadokite Priests] shall teach My people the difference between the holy and profane, and cause them to discern between the unclean and the clean. And in controversy they shall stand in judgment; and they shall judge it according to My judgments: and they shall keep My laws and My statutes in all Mine assemblies; and they shall hallow My Sabbaths” (Ezek. 44:23-24).

In his visions it is recorded: “And it shall be the prince’s part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the newmoons, and in the Sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel” (Ezek. 45:17).

It is further recorded in Ezekiel’s visions: “Thus saith the LORD GOD; the gate of the inner court that looketh toward the east shall be shut the six working days; but on the Sabbath it shall be opened, and in the day of the newmoon it shall be opened …. Likewise the people of the land shall worship at the door of this gate before the LORD in the Sabbaths and in the newmoons… Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto the LORD, one shall then open him the gate that looketh toward the east, and he shall prepare his burnt offering and his peace offerings, as he did on the Sabbath day: then he shall go forth; and after his going forth one shall shut the gate” (Ezek. 46:1, 3, 12).

Ezekiel’s visions are generally understood to be visions of the third temple, which is still future.

WHAT DOES THE HAGIOGRAPHA (KETUVIM) SAY ABOUT THE SHABBAT

The books of the Bible considered hagiographic in the Jewish canon include:

Poetic books (Psalms, Proverbs, Job); the Five Scrolls [Megillot] (Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther; Historical and Prophetic Books (Daniel, Ezra, Nehemiah, 1 & 2 Chronicles).

Beginning with the Psalms, from antiquity, Psalm 92 is said to be recited or sang every Shabbat.

When the king Solomon was about to commence construction of the first temple of GOD he sent a message to Huram the king of Tyre to help him with ceders for the building. Solomon said: “Behold, I build an house to the name of the LORD my GOD, to dedicate it to Him, and to burn before him sweet incense, and for the continual showbread, and for the burnt offerings morning and evening, on the Sabbaths, and on the newmoons, and on the solemn feasts of the LORD our GOD. This is an ordinance forever to Israel” (2 Chron. 2:4).

It is found in the book of Nehemiah as follows: “And if the people of the land bring ware or any victuals on the Sabbath day to sell, that we would not buy it of them on the Sabbath, or on the holy day: and that we would leave the seventh year, and the exaction of every debt. Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our GOD; For the showbread, and for the continual burnt offering, of the Sabbaths….” (Neh. 10:31-33).

It is also reported as follows: “In those days saw I in Judah some treading winepresses on the Sabbath, and bringing in sheaves, and lading asses; and also wine, grapes and figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day: and I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Sabbath unto the children of Judah, and in Jerusalem. Then I contended with the nobles of Judah, and said unto them, what evil things is this that ye do, and profane the Sabbath day? Did not your fathers thus, and did not our GOD bring all this evil upon us, and upon this city? Yet ye bring more wrath upon Israel by profaning the Sabbath. And it came to pass, that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gate should be shut, and charged that they should not be opened till after the Sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the Sabbath day. So the merchants and sellers of all kinds of ware lodges without Jerusalem once or twice. Then I testified against them, and said unto them, why lodge ye about the wall? If ye do so again, I will lay hands on you. From that time forth came they no more on the Sabbath. And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the Sabbath day. Remember me, O my GOD, concerning this also, and spare me according to the greatness of Thy mercy” (Neh. 13:15-22). That was Nehemiah, Governor of Judah, a returnee from the Babylonian exile.

Part of the prayers of the Levites as recorded in the book of Nehemiah are as follows: “…Thou camest Thou also upon Mount Sinai, and spakest with them from heaven, and gavest then right judgments, and true laws, good statutes and commandments: And madest known unto them Thy holy Sabbath, and commandest them precepts, statutes, and laws, by the hand of Moses Thy servant….” (Neh. 9:13-14).

THE RESURRECTION OF YAHSHUA AND SUNDAY WORSHIP

It is both a Biblical and historical fact the event of Yahshua’s resurrection from the dead took place many centuries before 321 AD when Constantine promulgated the 7th March Sunday blue law. There is much evidence, as shown above, that the resurrection of Yahshua did not bring observance of the Shabbat to an end. The early Church, or the Nazarean Sect as they were called, continued to observe the Shabbat as other Jews. The Sect comprised both Jews and proselytes- Gentiles. Again, see Acts 13:42-44; 16:13; 17:1-2; 18:4; 15:21. It was so because GOD intends that the Shabbat is kept forever. It is an everlasting Covenant (Ex. 31: 16-17), as I have shown, and shall be observed even in the Messianic age (Isa. 66:22-24).

GOD does not contemplate a cessation of Shabbat observance following the death or resurrection of Yahshua, before the Messianic era. There is no such thing as Shabbat interregnum, for GOD said clearly: “Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual Covenant” (Ex. 31:16). It is no surprise that amidst the tension accompanying his impalement, death and burial, his disciples who followed on to see the tomb where he was buried, returned to observe the Shabbat according to GOD’s Law, for the text says: “And that day was a preparation and the Sabbath drew on. And the women also, who came with him from Galilee, followed after and beheld the sepulcher, and how his body was laid. And they returned and prepared spices and ointments, and rested the Sabbath day according to the Commandment” (Lk. 23:54-56).

It is important that we know that the adoption of Sunday (First day of the week) as a worship day in place of the Bible Shabbat was entirely the work of the Catholic church and followed from Emperor Constantine’s 7th March 321 AD Sunday blue Edict. As noted earlier, that Edict spawned a spate of subsequent Sunday laws. The underlying reason for the Edict was veneration of the sun god. The Catholic adoption of the day absolutely has nothing to do with the resurrection of Yahshua, which event took place hundreds of years earlier. Yahshua’s resurrection took place, at least, thirty years before the gospel according to Mark was written. Mark’s gospel is reported to be the earliest of the gospels and is said to have been written in 66 AD. The gospels according to Mathew, Luke and John were written later. There is no hint in all four gospels at a cessation of Shabbat observance, and a preference for First day (Sunday) worship because of the resurrection of Yahshua, reported in Mark 16:9 as having taken place early on the first day of the week.

Today, the Catholic Church advances the resurrection of Yahshua as reason for its choice of Sunday as a day of worship, in place of the seventh day Shabbat which is the Almighty GOD’s express Command. In fact, the Catholic Church refers to Sunday as the Lord’s day. The Catholic Church is only clever by a half. It is impossible to defend the indefensible. The first day of the week (Sunday) is not and has never been referred to as the Lord’s day.

The resurrection of Yahshua is reported in all four gospels of Mathew, Mark, Luke and John. Nowhere is it called the Lord’s day. Rather, it is consistently called the First day of the week. It is never called a holy or sacred day. The First day of the week is mentioned nine times in the entire Bible. At creation it is called First day (Gen.1:5). It is next mentioned six times in the gospels (Mt. 28:1; Mk. 16:2,9; Lk. 24:1; and Jn. 20:1,19). The eighth time is in Acts 20:7 and then in 1 Corinthians 16:2. In none of these times is the First day referred to as a holy day or the day of the Lord. Only in modern Bible translations such as the Good News Translation (GNT) is the First day called Sunday. And even then, it shows that Sunday is the day after the Bible Shabbat. It shows that Sunday is not the Shabbat day. Let us look at the GNT report of the gospels concerning Yahshua’s resurrection:

Mathew 28:1-6: “After the Sabbath, as Sunday morning was dawning, Mary Magdalene and the other Mary went to look at the tomb. Suddenly, there was a violent earthquake, an angel of the LORD came down from heaven, rolled the stone away, and sat on it. His appearance was like lightning and his clothes were white as snow. The guards were so afraid that they trembled and became like dead men. The angel spoke to the women, ‘you must not be afraid,’ he said. I know you are looking for Jesus, who was crucified. He is not here. He has been raised, just as he said. Come here and see the place where he was lying.”

Mark 16: 1-6, 9: “After the Sabbath was over, Mary Magdalene, Mary the mother of James and Salome bought spices to go and anoint the body of Jesus. Very early on Sunday morning, at sunrise, they went to the tomb. On the way they said to one another, ‘who will roll away the stone for us from the entrance to the tomb?’ (it was a very large stone). Then they looked up and saw that the stone had already been rolled back. So they entered the tomb, where they saw a young man sitting at the right, wearing a white robe and they were alarmed. ‘Don’t be alarmed,’ he said. ‘I know you are looking for Jesus of Nazareth, who was crucified. He is not here. He has been raised! Look, here is the place where he was placed’ … After Jesus rose from death early on Sunday, he appeared first to Mary Magdalene, from whom he had driven out seven demons.”

Luke 24: 1-6: “Very early on Sunday morning the women went to the tomb, carrying the spices they had prepared. They found the stone rolled away from the entrance to the tomb, so they went in, but they did not find the body of the Lord Jesus. They stood there puzzled about this, when suddenly two men in broad shinning clothes stood by them. Full of fear, the women bowed down to the ground, as the men said to them, ‘why are you looking among the dead for one who is alive? He is not here; He has been raised.’”

John 20: 1-2, 9: “Early on Sunday morning while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been taken away from the entrance. She went running to Simon Peter and the other disciple whom Jesus loved, and told them, ‘they have taken the Lord from the tomb, and we don’t know where they have put him!” (They still did not understand the Scripture which said that he must rise from the death).

The claim by the Catholic Church that the resurrection of Yahshua is the fundamental factor which determined its choice of Sunday worship instead of GOD’s own Shabbat rests on fantasy than on facts. Other than Mark (16:9), the gospels do not say that Yahshua resurrected on Sunday morning. Even if Mark’s report is taken to be the truth, nowhere is it reported that the solemnity of the seventh day Shabbat of GOD was being transferred to the First day by virtue of that fact.

John G. Shea, a high ranking Catholic Priest, in his, “The Observance of Sunday and Civil Laws for its Enforcement,” published in American Catholic Review, January 1883, pp 139, 149, 152, had this to say: “The Sunday as a day of the week set apart for the obligatory worship of Almighty GOD, to be sanctified by a suspension of all servile labour, trade and worldly avocations and by exercises of devotion – is purely a creation of the Catholic church. It is not the Jewish Sabbath. It is, in fact, entirely distinct from it and not governed by the enactments of the Mosaic Law. It is part and parcel of the system of the Catholic Church as absolutely as is any other of her sacraments, her festivals and fasts, her days of joy and mourning, her indulgences, and jubilees. The Catholic Church created the Sunday and made the very regulations which have come down on the statute books, and she still constantly, from her pulpits, her catechists chairs, and the confessional, calls on her faithful to obey them, to sanctify the day, and refrain from all that desecrates it. Protestantism, in discarding the authority of the Catholic Church, has no good reason for its Sunday theory, and ought logically, to keep Saturday as the Sabbath. For their present practice, Protestants, in general, have no authority but that of a Church which they disown, and there cannot be a greater inconsistency than theirs in asking the state to enforce the Sunday laws”.

I entirely agree with John G. Shea that all Protestants howsoever described, be they Anglicans, Methodists, Baptists, Lutherans, Calvinists, Pentecostals etc., have no business observing Sunday as a day of worship instead of the Shabbat ordained by the Almighty GOD Himself. By holding on to Sunday worship while rejecting GOD’s Shabbat, they unwittingly bring themselves under the authority of the Catholic Church and remain Catholics in essence. That is a fact.

WHAT DAY IS THE LORD’S DAY?

In the matter of the day of worship of the GOD of Abraham, Isaac and Jacob, it is the Shabbat day that is referred to as the LORD’s day, as the following Scriptural texts show:

Exodus 16:23: “And he said unto them, this is that which the LORD hath said: Tomorrow is the rest of the holy Sabbath unto the LORD….”

Exodus 16:25: “And Moses said, Eat that today for today is the Sabbath of the LORD thy GOD….”

Exodus 20:10: “But the seventh day is the Sabbath of the LORD thy GOD….”

Exodus 31:15: “Six days may work be done, but in the seventh is the Sabbath of rest, holy to the LORD….”

Exodus 35:2: “Six days shall work be done, but on the seventh day there shall be to you an holy day, a Sabbath of rest to the LORD….”

Leviticus 23:3: “Six days shall work be done, but the seventh day is the Sabbath of rest, an holy convocation: ye shall do no work therein. It is the Sabbath of the LORD in all your dwellings.”

Deuteronomy 5:14: “But the seventh day is the Sabbath of the LORD thy GOD….”

Isaiah 58:13: “If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day, and call the Sabbath a delight, the holy of the LORD honourable, and shall honour Him….”

Mark 2:28: “Therefore the Son of Man is LORD also of the Sabbath.” See also Mt. 12:8

It is beyond controversy that the Shabbat day and not Sunday, is the LORD’s day. It follows that reference to the LORD’s day in Revelation 1:10 when the Apostle John was vouchsafed revelation, is a reference to the Shabbat day, and has nothing to do with Sunday.

In another context not within the scope of this discourse, the phrase “LORD’s day” or “day of the LORD” also applies to the last day or the day of the judgment of the LORD upon this world. See For Example, Zeph. 1:14-18; Amos 5:18-20; Joel 1:14-15; 2:1-11.

IS SHABBAT OBSERVANCE MEANT FOR THE JEWS ONLY?

The notion that only the Jews are obligated to observe the Shabbat is a wrong one. Although it is clear that the Shabbat is a creation Ordinance instituted by GOD Almighty for man (Adam) before there was anyone called a Jew or an Israelite (Gen. 2:2-3), it would appear, on the surface level, that the nation of Israel was later singled out among the nations of the world to keep the Shabbat day holy when GOD declared in Exodus 31:16-17 thus: “Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations for a perpetual Covenant. It is a sign between the Me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day He rested, and was refreshed.”

This is the more so when it is realized that there was a mix of other nationalities (referred to as the mixed multitude) with Israel in the desert of Sinai at the time of this declaration. See Ex. 12:38. See also Num. 11:4. These are otherwise called strangers or Gentiles. But then, evidence abound that GOD did not make any distinctions between Israel and the mixed multitude regarding His Covenant and obedience to the Covenant Laws.

In the Shabbat Commandment itself, GOD said: “Remember the Sabbath day to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the Sabbath of the LORD thy GOD: in it thou shalt not do any work, thou nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the LORD made heaven and earth, the sea and all that in them is, and rested the seventh say: wherefore the LORD blessed the Sabbath day, and hallowed it.”

The same goes for the Commandment regarding keeping the Feast of Passover (Pesach). The Law says: “All the congregation of Israel shall keep it. And when a stranger shall sojourn with thee, and will keep the Passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. One Law shall be to him that is home born, and unto the stranger that sojourneth among you.” (Ex. 12:47-49; Num. 9:14).

On observance of the Yom Kippur Fast (Day of Atonement) and the perpetuity of the Fast day, the Law says: “And this shall be a Statute forever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you” (Lev. 16:29).

Regarding prohibition from eating of blood, the Law says: “And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, that eateth any manner of blood, I will even set my face against that soul that eateth blood, and will cut him off from among his people. For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. Therefore I said unto the children of Israel, no soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood” (Lev. 17:10-12).

Concerning the place to present or offer burnt offering or sacrifice, the Law says: “And thou shall say unto them, whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice, and bringeth it not unto the door of the tabernacle, to offer it unto the LORD: even that man shall be cut off from among his people” (Lev. 17: 8-9).

Concerning eating of that which dies of itself, or torn by beast, the Law says: “And every soul that eateth that which dieth of itself, or that which was torn with beasts, whether it be one of your own country, or a stranger, he shall both wash his clothes and bath himself in water, and be unclean until the even, then shall he be clean. But if he wash them not, nor bath his flesh, then he shall bear his iniquity” (Lev. 17:15-17).

Concerning incest and sexual immorality generally, the Law says: “You shall therefore keep my Statutes and Judgements, and shall not commit any of these abominations, neither any of your own nation, nor any stranger that sojourneth among you” (Lev. 18:26).

On human sacrifice to molech, god of the Amonites, the Law says: “Again, thou shall say to the children of Israel, whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto molech: he shall surely be put to death: the people of the land shall stone him with stones” (Lev. 20: 2).

On Law of Offerings, the Law says: “And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour unto the LORD: as ye do, so he shall do. One Statute shall be both for you of the congregation, and also for the stranger that sojourneth with you, a Statute forever throughout your generations: as ye are, so shall the stranger be before the LORD. One Law and one manner shall be for you, and for the stranger that sojourneth with you” (Num. 15:14-16).

On ignorant sins, the Law says: “Ye shall have one Law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among you” (Num. 15:29).

On purification for sin with water of separation wherein is the ashes of the heifer, the Law says: “And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel , and unto the stranger that sojourneth among them, for a Statute forever” (Num. 19:10).

Speaking matter of factly, a Gentile who loves and serves the GOD of Israel is, in the sight of GOD, an Israelite, for it is written in the law: “And if a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt” (Lev. 19:33-34).

The above texts of GOD’s Laws show with clarity that it is not the Almighty GOD’s intention to exclude non-Israelites from His salvation plan, hence the requirement of same Law obligation by the Israelite and non-Israelite (stranger/Gentile) alike.

It must be understood that a sojourner with Israel is anyone of any nation who accepts and worships the GOD of Israel. He is a proselyte. Accepting and worshipping Him goes beyond declaring belief in Him. It entails accepting and keeping His everlasting Covenant Laws in all its terms, namely the Testimonies (the Ten Commandments), Statutes (the appointed Feasts and all Laws on holiness) and the Judgments/Ordinances (all Laws regulating interpersonal relationships).

At the heart of GOD’s Covenant Laws is the Shabbat. It is the very sign or mark that shows that the GOD of Israel is one’s GOD (Ezek. 20:20), and that one is married to Him. The non-Israelite who has joined himself to worship the GOD of Israel is obligated to observe the Shabbat. In engraving the Shabbat Commandment (Fourth Commandment) with His own finger upon the stone Tablet (Ex. 31: 18), GOD said: “But the seventh day is the Sabbath of the LORD thy GOD: in it thou shall not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates” (Ex. 20:10).

And as the Prophet Isaiah was inspired by GOD to say: “Blessed is the man that doeth this, and the son of man that layeth hold on it, that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger that hath joined himself to the LORD speak, saying: the LORD hath utterly separated me from His people…For thus saith the LORD…Also the sons of the stranger, that join themselves to the LORD, to serve Him, and to love the name of the LORD, to be His servants, everyone that keepeth the Sabbath from polluting it, and taketh hold of my Covenant: Even them will I bring to my holy mountain, and make them joyful in my house of prayer: Their burnt offerings and their sacrifices shall be accepted upon my altar: For my house shall be called a house of prayer for all people. The LORD GOD which gathereth the outcasts of Israel saith: Yet will I gather others to him beside those that are gathered unto him” (Isa. 56:2-3, 6-8).

Even in the Messianic era, all flesh shall come to worship before GOD from one Shabbat to another (Isa. 66:22-23). The phrase “all flesh,” means Israel of GOD, that is, all who are obedient to the Laws of GOD, whatever your race, tribe or nationality.

It is not surprising that non-Israelites were among Shabbat observers with the Jewish disciples of Yahshua and other Jews after his resurrection and ascension into heaven (Acts 13: 42-44; 16:13; 17:1-2; 18:4).

Well said the Apostle Peter when he remarked thus: “Of a truth I perceive that GOD is no respecter of persons: But in every nation he that feareth Him, and worketh righteousness, is accepted with Him” (Acts 10:34-35).

In the same vein, the Apostle Paul said: “For you are all children of GOD by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Gal. 3:26-29). See also Rom. 10:12; Col. 3:11.

In his Letter to the Ephesians, the Apostle Paul wrote: “And through him, we both have access by one spirit unto the Father. Now therefore, ye are no more strangers and foreigners, but fellow citizens with the saints and of the household of GOD. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone” (Eph. 2:18-20).

He wrote further, saying: “How that by revelation He made known unto me the mystery…that the Gentiles should be fellow heirs, and of the same body, and partakers of His promise in Christ by the gospel” (Eph.3:3,6). He also wrote: “There is one body, and one spirit even as ye are called in one hope of your calling: one Lord, one faith, one baptism, one GOD and Father of all, who is above all, and through all, and in you all” (Eph. 4: 4-6).

The Apostle Paul also talked about the engrafting of the Gentiles into the Jewish olive tree in order that Jews and Gentiles may be one people, for the text says: “And if some of the branches be broken off, and thou being a wild olive tree wert grafted in among them, and with them partakest of the root and the fatness of the olive tree. Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, the branches were broken off, that I might be grafted in. Well: because of unbelief they were broken off, and thou standest by faith. Be not high minded, but fear. For if GOD spared not the natural branches, take heed lest He also spare not thee. Behold therefore the goodness and severity of GOD: On them which fell, severity: but toward thee, goodness: otherwise thou also shall be cut off. And they also, if they abide not still in unbelief, shall be grafted in: for GOD is able to graft them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much shall these, which be the natural branches, be grafted into their own olive tree?” (Rom. 11:17-24).

Grafting means that Gentiles are bound by the same Covenant Laws as the Israelites. It means they are no longer strangers and foreigners, but members of the same household of faith (Eph. 2:19), as GOD always intended, for it is written: “…For My house shall be called a house of prayer for all people. The LORD GOD which gathereth the outcasts of Israel saith, yet will I gather others to him beside those that are gathered unto him” (Isa. 56:7-8); and as Yahshua said, “And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd” (Jn. 10:16). As it is said in another place: “For if Jesus had given them rest, then would he not afterward have spoken of another day. There remaineth therefore, a rest to the people of GOD. For he that is entered into his rest, he also hath ceased from his own works, as GOD did from His. Let us labour therefore, to enter into that rest, lest any man fall after the same example of unbelief” (Heb. 4:8-12).

Grafting does not mean that Gentiles should set up their own idea of righteousness. It does not mean that Gentiles should operate in a different universe as far as the definition of righteousness is concerned, for it is written: “And it shall be our righteousness, if we observe to do all these commandments before the LORD our GOD, as He hath commanded us” (Deut. 6:25). Righteousness in the example of Yahshua, that is, for to be like Yahshua is the whole purpose of the law, as Yahshua said: “Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?” (Jn. 5:45-47). “Moses” here is simply a metaphor for the law.

It is said: “And we know that all things worketh together for good to them that love GOD, to them who are the called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that he might be the firstborn among many brethren” (Rom. 8:28-29).

It is said: “For Christ is the end of the law for righteousness to everyone that believeth” (Rom. 10:4). Put in context, in King James English the word “end” simply means “ultimate aim,” “purpose,” “goal,” “outcome” or “culmination.”

And is said: “Wherefore the law is our school master to bring us unto Christ, that we might be justified by faith” (Gal. 3:24).

Grafting is all about practical, real, and not hypothetical or notional inclusion. Gentiles are engrafted to be part of the Jewish olive tree, to embrace and do the living oracles vouchsafed by GOD unto Israel. They are engrafted to be an integral part of the covenant between GOD and Israel and bound by its terms. That is the core of the meaning of grafting. The engrafted branch cannot operate on its own terms or on separate terms.

Therefore, the Apostle Paul had this to say to the Ephesian (Gentile) congregation: “Wherefore remember that ye being in time past Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope and without GOD in this world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For his our peace, who has made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances, for to make in himself of twain one new man, so making peace; and that he might reconcile both unto GOD in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were far off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. Now therefore, ye are no more strangers and foreigners, but fellow citizens with the saints and of the household of GOD; And are built upon the foundation of the Apostles and prophets, Jesus Christ himself being the chief cornerstone; In whom all the building fitly frame together groweth unto an holy temple in the LORD: In whom ye also are builded together for an habitation of GOD through the Spirit” (Eph. 2:11-22).

An engrafted branch cannot bear fruits of itself because its life and survival depends on the nutrients and sap that gives life to the root of the tree that bears and supports it. When it seeks to survive on its own, it withers. As has been shown, the law is life. The life of the Israel of GOD is the law. If he does not keep the law of GOD he is dead, though living. It is written: “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in His law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper” (Ps. 1:1-3).

The truth is that any professed belief or faith in Jesus (Yahshua) is lacking in real value, sincerity or substance, false and meaningless without obedience to the law of GOD. Such belief of faith is hollow. Those who say they have the law and are not spiritual, but ruled by the flesh such that they do not follow the example of Yahshua in obedience to the law, and those who say that they have Jesus and are not bound by the law of GOD, are alike. They are the same. The Christian Church suffers spiritual anaemia because of her rejection of the law of GOD of which the Shabbat is the powerhouse.

In light of all that have been set forth and said, it is safe to conclude that Israel and non-Israel alike who accept the GOD of Abraham, Isaac and Jacob as true and Almighty GOD and creator of heaven, earth, the sea and all that are therein, are obligated to keep and observe the seventh day Shabbat.

Unfortunately, the reality is that the Christian religion as propagated and practiced today has no interest in acceptance of the Covenant Laws of the GOD of Israel, of which the Shabbat is a sign, much less observe it. Breaking faith with the Apostolic tradition and custom of observing the Shabbat and obedience to GOD’s Covenant Laws, which they consider burdensome, the Christian church, abysmally ignorant of history, is content with claiming the promises and blessings which are grounded on obedience to the same Laws which she unwittingly reject as Mosaic, old and nailed to the cross. Rather than understand the factor of Yahshua as the bridge that has brought non Israel together with Israel in order that non Israelites may live a life in accordance with the eternal Laws of GOD, Yahshua is instead blasphemously seen as her alibi, and reason not to accept and obey those Laws, contrary to all that Yahshua himself taught, did and said of himself. Very sad indeed!

DOES BELIEF OR FAITH IN YAHSHUA MEAN THAT EVERYDAY IS A SHABBAT DAY?

By no means! From the facts presented in this discourse, it is inconceivable to suggest or propose that acceptance of Yahshua as Lord and Saviour means the abrogation of the seventh day Shabbat such that everyday becomes a Shabbat or that Yahshua personifies or embodies the Shabbat. This is a doctrine from the pit of hell. Every evidence presented in this discourse exposes this proposition as an absurdity.

Were Yahshua to be a personification of or an embodiment of the Shabbat, then he would have had no business convoking with others in the Synagogues on Shabbat days as required by the immutable Law of the Almighty GOD. Leviticus 23:3 refers to the Shabbat as a day of holy convocation, for it is written: “Six days shall work be done: but the seventh day is the Sabbath of rest, an holy convocation; ye shall do no work therein: it is the Sabbath of the LORD in all your dwellings.”

It was customary for Yahshua to attend the seventh day Shabbat convocations, as recorded: “And he came to Nazareth, where he had been brought up, and, as his custom was, he went into the Synagogue on the Shabbat day, and stood up for to read” (Lk. 4:16).

Yahshua was a regular at the Synagogue at Shabbat convocations. Luke reports again, again and again as follows: “And it came to pass also on another Sabbath that he entered into the Synagogue and taught…” (Lk. 6:6); “And he was teaching in one of the Synagogues on the Sabbath” (Lk. 13:10). And again: “But he passing through the midst of them went his way. And came down to Capernaum, a city of Galilee, and taught them on the Sabbath days” (Lk. 4:31).

Mark also reports: “And they went into Capernaum: and straightaway on the Sabbath day he entered into the Synagogue and taught” (Mk. 1:21); “And he preached in their Synagogues throughout all Galilee, and cast out devils” (Mk.1:39); “And he entered again into the Synagogue; and there was a man there which had a withered hand. And they watched him whether he would heal him on the Sabbath day; that they might accuse him. And he said unto the man which had the withered hand, stand forth. And he said unto them, Is it lawful to do good on the Sabbath days, or to do evil? To save life, or to kill? But they held their peace” (Mk. 3:1-4). And again: “And when the Sabbath day was come, he began to teach in the Synagogue….” (Mk. 6:2).

Mathew reports: “And when he was come into his own country, he taught them in their Synagogue, in so much that they were astonished, and said, whence hath this man this wisdom, and these mighty works?” (Mt. 13:54).

Yahshua’s female disciples who believed in him and were with him daily and saw his example of Shabbat observance would not have observed the Shabbat soon after his impalement and burial, were Yahshua to have embodied or personified the Shabbat as erroneously taught by Christendom’s blind leaders of the blind. The text says: “And that day was the preparation, and the Sabbath drew on. And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. And they returned, and prepared spices and ointments; and rested the Sabbath day according to the Commandment” (Lk. 23:54-56).

Were Yahshua to embody or personify the Shabbat, he would not have foretold the destruction of the second Temple in Jerusalem and urged his disciples to pray that the event does not take place on Shabbat day. The text says: “But pray ye that your flight be not in the winter, neither on the Sabbath day” (Mt. 24:20). The destruction of the Temple took place in 70 AD, about thirty-nine years after Yahshua’s prophecy. History records that the event took place on Yom Rvi-ee (Wednesday).

If faith in Yahshua means that every day becomes a Shabbat day, and the Shabbat ceased to be a specific day, that is, the seventh day as ordained by the Almighty GOD, then Biblical and secular historians will not report that the Apostles of Yahshua and the early Messianic believers (the Nazarean Sect) continued to observe the Shabbat on the seventh day after the death, resurrection and ascension of Yahshua into heaven. The text says : “Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John, departing from them, returned from Jerusalem. But when the departed from Perga, they came to Antioch in Pisidia, and went into the Synagogue on the Sabbath day, and sat down. And after reading of the Law and the Prophets the rulers of the Synagogue sent unto them, saying, ye men and brethren, if ye have any word of exhortation for the people, say on. Then Paul stood up, and beckoning with his hand said, men of Israel, and ye that fear GOD, give audience …And when the Jews were gone out of the Synagogue, Gentiles besought that these words might be preached to them the next Sabbath. Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of GOD. And the next Sabbath day came almost the whole city together to hear the word of GOD” (Acts 13: 13-16, 42-44).

Talking about the Apostle Paul (the Apostle to the Gentiles), and Silas who were in Phillipi, a city in Macedonia, we read in Acts 16:13, as follows: “And on the Sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither.” In Corinth, it is reported of Paul thus: “And he reasoned in the Synagogue every Sabbath, and persuaded the Jews and the Greeks” (Acts 18:4).

As was recorded concerning Yahshua (Lk. 4:16), it was customary for the Apostle Paul to attend the Synagogue on the Shabbat day. The text says:

“Paul and Silas traveled on through Amphipolis and Apollonia and came to Thessalonica, where there was a synagogue. According to his usual habit Paul went to the synagogue. There during three Sabbaths he held discussions with the people, quoting 3 and explaining the Scriptures, and proving from them that the Messiah had to suffer and rise from death” (Acts 17:1-3, GNT).

Were believers in Yahshua not to have been observing the Shabbat on the seventh day as Commanded by GOD, there would have been no need for the Romish Church to enforce the observance of the First day (Sunday), to which it transferred the solemnity of the seventh day Shabbat following Emperor Constantine’s Sunday blue law (7th March 321 AD) promulgated in honour of the sun god.

If every day is a Shabbat by reason of belief or faith in Yahshua, then the Scripture will not foretell a future Shabbat observance in the Messianic age, for the text says: “For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the LORD. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh” (Isa. 66:22-24).

The theory that every day is Shabbat ultimately results in no Shabbat at all. It is as absurd as the claim that whatever a believer does is an act of worship and the belief that everything is GOD (pantheism). The end result is that no real worship is offered to GOD because nothing really matters.

The conclusion is that proponents of the view that every day is a Shabbat if one believes in Yahshua are abysmally ignorant of the Bible and Church history. The implication of this absurd and perverse view is that there is no specific day called the Shabbat, on which the Almighty GOD rested from His works of creation, a day He blessed and sanctified. The further implication is that the entire creation is not the handiwork of the Almighty GOD of Abraham, Isaac and Jacob. Nothing can be more outrageous and blasphemous!

IS SHABBAT KEEPING AND SALVATION MUTUALLY EXCLUSIVE?

When many Christians talk about being saved, they mean grace, no-law salvation. They mean that belief or faith in Yahshua has freed them from obeying the immutable and eternal Laws of the Almighty GOD. This warped understanding of the true meaning of grace and salvation is unfortunately what is spouted from the pulpits of numerous false Preachers and false Prophets who deny Yahshua who they profess, and speak evil of the way of truth. Their ranks constitute the majority of the world’s Christian Preachers and Prophets. It is mournful.

It is an inversion of the Word of GOD for so-called Preachers and Prophets to teach that just believing in Yahshua confers salvation that does not entail or require the believer to obey the Laws of GOD. They are horror-struck at the thought of obeying all the Laws of GOD because the text says: “For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all” (Jas: 2:10). They say it is impossible for any human to obey all the Laws of GOD.

It is an inversion of the Word of GOD and contrary to sound doctrine, to teach that a believer is saved by grace through faith in Yahshua that requires no work, being a free gift. The way out for them is to teach that faith or belief (in a perverted sense) in Yahshua is sufficient and that believers live in the dispensation of grace. This is obnoxious dispensational theology. Indeed, properly understood, faith or belief in Yahshua makes one a spiritual being, for a carnal man cannot obey the laws of GOD (Rom. 8:7). The spiritual man keeps the law in the example of Yahshua and does not commit sin (transgression of the law of GOD), for as it is said: “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? GOD forbid” (Gal. 2:16-17). It is also said: “Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him … He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of GOD was manifested, that he might destroy the works of the devil. Whosoever is born of GOD doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of GOD” (1 Jn. 3:6, 8-9). Unfortunately, these false preachers and prophets preach about faith or belief in Yahshua in a perverted sense. I shall discuss the concept of grace in some detail in a separate discourse.

When you remind them of their obligation to keep the seventh day Shabbat and to obey all the other Laws of GOD, they say that it is not important, and that what is important is salvation. When they say that they have been saved, the question is, “saved from what?”

In our context, a true believer must understand the word, “salvation,” in three senses namely, initial salvation, continuous salvation and final or ultimate salvation. Let me say, for practical purposes and in simple terms what I mean:

The Bible defines sin in the following terms: “Whosoever committeth sin transgresseth also the Law: For sin is the transgression of the Law” (1 Jn. 3:4).

The Law here meant is no other than the Laws of GOD. An infraction or violation of any of them constitutes sin. When a person lives in sin, he is said not to know GOD. He is a lost person. He is said to be dead, though living. He is said to be a carnal person, an enemy of GOD, for the text says: “Because the carnal mind is enmity against GOD: for it is not subject to the Law of GOD, neither indeed can be” (Rom. 8:7). Such a person is considered a child of disobedience and is by nature a child of the wrath of GOD. He is without GOD in this world and does not have Yahshua. He is said not to know that Yahshua died to save him from sin. He is said not to know the will of GOD for him.

When the good news of the will of GOD is brought to him that Yahshua died so that he will no longer live in sin, and he believes, salvation has been brought to him just as Yahshua told the man Zacchaeus: “This day is salvation come to this house, forsomuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost” (Lk. 19:9-10).

A demonstration of his belief is that he rejects sin and every appearance of it. He is said to have been saved. This is initial salvation. He is said to have been reconciled to GOD. Properly understood, he is saved from continuing to live a life of disobedience to the Laws of GOD. He is saved from continuing to live in sin. He is not to live for himself any longer. His life now belongs to Yahshua. He is now to live for him, for the text says: “And that he died for all, that they which live should not henceforth live unto themselves, but unto him who died for them, and rose again” (2 Cor. 5: 15).

It is said: “Nevertheless the foundation of GOD standed sure, having this seal, The LORD knoweth them that are His. And, let everyone that nameth the name of Christ depart from iniquity” (2 Tim. 2:19).

It is written: “Ye that love the LORD, hate evil….” (Ps. 97:10). A man who does not obey the laws of GOD is an evil man.

To live unto Yahshua is to live a life of obedience to the Laws of GOD in the very example of Yahshua. He is no longer to return to his old sinful ways. He is now a new creature, for the text says: “Therefore, if any man be in Christ, he is a new creature: old things are passed away: behold all things are become new” (2. Cor. 5:17).

That man who has initial salvation, is expected to be forward looking, walking in newness of life in Yahshua in consistency (Rom.6:4), hating all that is sinful and never returning to his past life of sin, for as the text says: “Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him … he that committeth sin is of the devil: for the devil sinneth from the beginning. For this purpose the Son of GOD was manifested, that he might destroy the work of the devil …Whosoever is born of GOD does not commit sin: for His seed remaineth in him: and he cannot sin, because he is born of GOD” (1 Jn. 3:6, 8-9).

Now, as long as one who is initially saved does not return to his old ways of sin (transgression of the Law of GOD), but lives in obedience to GOD’s Laws according to the example left for us by Yahshua the Messiah, he is said to be in continuous salvation.

Yahshua left us an example that we should follow. Yahshua was obedient to the Laws of GOD, even unto death. That was the example he left for us. He knew no sin. This is the reason he was the LAMB without blemish (1 Pet. 1:19) as noted earlier on. And as Yahshua said: “… I have kept my Father's commandments, and abide in His love” (Jn. 15:10). He asked the Jews of his time: “Can any of you prove me guilty of sin? If I am telling the truth, why don’t you believe me?” (Jn. 8:46, NIV).

One of the examples Yahshua left for us is Shabbat-keeping, to make it a custom to attend the Synagogue on the Shabbat day. He observed the Shabbat scrupulously, as it has been said: “And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the Sabbath day ….” (Lk. 4:16). He declared that He is the LORD of the Shabbat (Mk. 2:28; Matt. 12:8). It is said: “He that saith he abideth in him ought himself also to walk, even as he walked” (1 Jn. 2:6).

For the avoidance of doubt, here is a record in the gospel according to Mathew: “And behold, one came and said unto him: Good Master, what good thing shall I do, that I may have eternal life? And he said unto him: why callest thou me good? There is none good but one, that is, GOD. But if thou wilt enter into life, keep the Commandments” (Matt. 19:16-17). The conversation that followed make clear that it is obedience to GOD’s Commandments that gives eternal life. The fourth Commandment (Shabbat) is one of GOD’s Commandments.

When Yahshua said: “Thou shalt love the LORD thy GOD with all thy heart, and with all thy soul, and with all thy mind. This is the first and great Commandment. And the second is like unto it. Thou shalt love thy neighbor as thyself. On these two Commandments hang all the Law and the Prophets” (Matt. 22:37-40), he introduced nothing new to GOD’s Laws, for all of GOD’s Commandments enjoin vertical love to Him on the one hand, and horizontal love to one’s fellow man, on the other hand. It has been so from the beginning. It is written in the law of GOD: “And thou shalt love the LORD thy GOD with all thy heart, and with all thy soul, and with all thy might” (Deut. 6:5). It is also written: “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the LORD” (Lev. 19:18).

Yahshua’s example includes his example of Shabbat keeping. It is a paradigm for all believers in the Messiah.

Still on Continuous salvation, the Apostle Peter said: “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps” (1 Pet. 2:21).

Yahshua said: “If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world, and lose himself or be cast away? For whosoever shall be ashamed of me and of my words, of him shall the Son of Man be ashamed, when he shall come in his own glory, and in His Father’s, and of the holy angels …No man having put his hand to the plough, and looking back, is fit for the kingdom of GOD” (Lk. 9:23-26, 62). See also Lk. 14:26-35.

We have the following record in the Letter to the Hebrews: “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit. And have tasted the good Word of GOD, and the powers of the world to come. If they shall fall away, to renew them again unto repentance: seeing they crucify to themselves the Son of GOD afresh, and put him to an open shame” (Heb. 6:4-6).

And also: “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ Law died without mercy under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy who has trodden underfoot the Son of GOD, and has counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace? For we know Him that hath saith: vengeance belongeth unto me, I will recompense, saith the LORD. And again, The LORD shall judge His people. It is a fearful thing to fall into the hands of the living GOD” (Heb. 10:26-31).

That is not all. One has to remain in continuous salvation to the end. Only then can he obtain the final or ultimate salvation.

Ultimate salvation is the real MCcoy, the bottom line. It does not come easy. One has to endure trials and tribulations, otherwise called baptism by fire (Matt. 3:11; Lk. 3:16). One has to go through the crucible of suffering at different intervals and phases of one’s life as a true believer. The Apostle Paul said: “Confirming the souls of the disciples and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of GOD” (Acts 14:22). Only when one overcomes all of these and remain in continuous salvation till the end, can there be ultimate salvation.

The text says: “But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die… When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die” (Ezek. 18:24, 26).

The test for measuring continuous salvation is obedience to the Laws of GOD in the example of Yahshua, one of which is Shabbat observance.

Yahshua said: “And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved” (Matt. 10:22). He said also: “But he that shall endure unto the end, the same shall be saved” (Matt. 24:13).

To remain in continuous salvation means that one has to walk in the truth, for the text says: “I rejoiced greatly that I found of thy children walking in truth, as we have received a Commandment from the father” (2 Jn. 4). See also 3 John 3-4.

It is said: “Let GOD be true and every man a liar” (Rom. 3:4). The Law of GOD is the truth. It is written: “Thy righteousness is an everlasting righteousness and thy Law is the truth,” and also: “Thou art near, O LORD, and all thy Commandments are truth” (Ps. 119:142, 151).

The Law is the Word of GOD. Yahshua is called the Word of GOD. The text says: “And he was clothed with a vesture dipped in blood. And his name is the Word of GOD” (Rev. 19:13). Yahshua is therefore, the Law (Word) personified, as the text says: “And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth” (Jn. 1:14).

Yahshua is called the truth, being the word of GOD made flesh. For every word of GOD is truth. Yahshua said: “I am the way, the truth and the life: No man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know Him, and have seen Him” (Jn. 14:6-7).

It is said that “Truth” came by Yahshua” (Jn. 1:17) because Yahshua embodied and demonstrated the intent and purpose of the law. It is so said because to be like Yahshua is the reason the law is given to man, as adumbrated in the preceding paragraphs. See again Jn. 5:45-47; Rom. 8:28-29; Rom. 10:4; Gal. 3:24.

The Law is life, for it is written: “See, I have set before thee this day, life and good….” (Deut. 30: 15). And it is also said: “It is written, man shall not live by bread alone, but by every word that preceedeth out of the mouth of GOD” (Matt. 4:4). See also Lk. 4:4; Deut. 8:3.

It is written: “…Let thine heart retain My words: Keep My commandments and live” (Prov. 4:4).

It is thus clear that Yahshua and the Law are the same. Yahshua therefore, bore early testimony to the Law’s immutability and its everlasting application, for the text says: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Therefore anyone who sets aside one of the least of these Commands and teaches others accordingly, will be called least in the Kingdom of heaven, but whoever practices and teaches these Commands will be called great in the Kingdom of heaven” (Matt. 5:17-19, GNT).

Not only did Yahshua bear unequivocal testimony about the Law as above reproduced, he walked daily in the Law, never breaking any and was thus sinless and called ”Lamb without blemish.” As noted earlier, he challenged his traducers, “can any of you prove me guilty of sin? If I am telling the truth, why don’t you believe me?” (Jn. 8:46, NIV).

To be in continuous salvation is to walk in the light. The Law of GOD is light, as the text says: “For the Commandment is a lamp, and the Law is light….” (Pro. 6: 23). And it is further said: “Thy Word is a lamp unto my feet, and a light unto my path” (Ps. 119:105). And Yahshua said of himself: “I am the light of the world: he that followeth me shall not work in darkness, but shall have the light of life” (Jn. 8:12).

Yahshua also said: “As long as I am in the world, I am the light of the world” (Jn. 9:5). He said so because his life was a perfect example of the light that the law is meant to produce in the life of man.

Seeing that Yahshua personifies the Law and that he kept the Law in every material particular, including observing the Shabbat, the only evidence that proves that one believes and has truly received Yahshua as Lord and Saviour is that one is devotedly obedient to the Laws of GOD without picking and choosing which to obey, since the Master personifies the Law and obeyed all. It is to walk as he walked.

To be in continuous salvation is to keep oneself or remain in the love of Yahshua, and therefore, be loved by GOD. To keep oneself in the love of Yahshua and GOD is to be obedient to the Laws of GOD. Again, Yahshua said: “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him” (Jn. 14:21).

He said: “If ye keep my commandments, ye shall abide in my love, even as I have kept my Father’s Commandments and abide in His love” (Jn. 15:10).

And it is further said: “Keep yourselves in the love of GOD, looking for the mercy of our Lord Jesus Christ unto eternal life” (Jude 21).

It is only when one walks in spirit in continuous salvation that one is able to overcome the trials and tribulations that are the lot of the people of GOD, and stand firm. Only then can one be confident that nothing can separate him from the love of Yahshua.

The Apostle Paul said: “Who can separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril or sword? As it is written: For thy sake are we killed all the day long: we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of GOD, which is in Christ Jesus our Lord” (Rom. 8:35-39).

To be able to keep GOD’s Laws and remain in continuous salvation, one must not live in the flesh. One must not be carnal. One must be spiritual. One must walk in spirit, for as the Apostle Paul said: “This I say then, walk in the spirit and ye shall not fulfill the lust of the flesh. For the flesh lusted against the spirit, and the spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. But if ye are led of the spirit, ye are not under the Law” (Gal. 5:16-18). To be under the law is to be a lawbreaker (a sinner).

A carnal man is a man who conforms to the world. He is in the flesh. He cannot keep GOD’s Law or please Him. The text says: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit” and again, “Because the carnal mind is enmity against GOD: for it is not subject to the Law of GOD, neither indeed can be. So then they that are in the flesh cannot please GOD” (Rom. 8:1, 7-8). He is a captive to sin.

Yahshua said: “Verily, verily, I say unto you, whosoever committeth sin is a servant of sin. And the servant abideth not in the house forever: but the Son abideth ever” (Jn. 8:34 -35).

The text says: “Now the works of the flesh are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, idolatory, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of GOD” (Gal. 5:19-21).

And the text says: “But fornication, and all uncleanness, or covetousness, let it no be once named among you, as becometh saints: neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolator, hath any inheritance in the kingdom of Christ and of GOD. Let no man deceive you with vain words: for because of these things cometh the wrath of GOD upon the children of disobedience. Be not ye therefore partakers with them. For ye were sometimes darkness, but now are ye light in the LORD: walk as children of light” (Eph. 5:3-8).

And the text says: “I wrote unto you in an epistle not to company with fornicators: yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolators: for then must ye needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolator, or a railer, or a drunkard, or an extortioner, with such an one no not to eat” (I Cor. 5:9-11).

The text says: “Know ye not that the unrighteous shall not inherit the kingdom of GOD? Be not deceived: neither fornicators nor idolators, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of GOD. Meats for the belly, and the belly for meats: but GOD shall destroy both it and them. Now the body is not for fornication, but for the LORD: and the LORD for the body. Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? GOD forbid. What? Know ye not that he which is joined to an harlot is one body? For two, saith He, shall be one flesh. But he that is joined unto the LORD is one spirit. Flee fornication. Every sin that a man doeth is without the body, but he that committeth fornication sinneth against his own body. What? Know ye not that your body is the temple of the Holy Spirit which is in you, which ye have of GOD, and ye are not your own? For ye are bought with a price: therefore glorify GOD in your body: and in your spirit which are GOD’s” (1 Cor. 6:9, 13, 15-20).

And the text also says: “Mortify therefore your members which are upon the earth: fornication, uncleanness, and inordinate affection. Evil concupiscence, and covetousness which is idolatory: For which things’ sake the wrath of GOD cometh on the children of disobedience. In the which ye also walked sometime, when ye lived in them. But now ye also put off all these: anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that ye have put off the old man with his deeds and have put on the new man, which is renewed in knowledge after the image of Him that created him” (Col. 3:5-10). See further, 1 Thess. 4:3-7; 1 Cor. 10: 1-11, 14; 2 Cor. 6:3, 14-18).

The Apostle Peter said: “As obedient children, not fashioning yourselves according to the former lusts in your ignorance. But as He which has called you is Holy, so be ye holy in all manner of conversation. Because it is written, Be ye holy for I am Holy” (1 Pet. 1:14-16). He said further: “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Pet. 2:11). He also said: “For as much then as Christ has suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin: that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of GOD. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatories. …But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy body in other men’s matters” (1 Pet. 4:1-3, 15).

Then comes James, and he said: “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with GOD? Whosoever therefore will be a friend of the world is the enemy of GOD” (Jas. 4:4).

And the Apostle John said: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof, but he that doeth the Will of GOD abideth forever” (1 Jn. 2:15-17). See also Titus 2: 11-12, 14; Jude 3-4.

One who has been saved initially must present his body holy as a living sacrifice to GOD and must not be conformed to the world if he must remain continuously saved. He must not return to the cemetery of his past way of life lived in fulfilling the lusts of the flesh in disobedience to the Laws of GOD, hitherto buried when he came to Yahshua, for as the text says: “I beseech you therefore, brethren, by the mercies of GOD, that ye present your bodies a living sacrifice, holy, acceptable unto GOD, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, acceptable, and perfect, Will of GOD” (Rom. 12:1-2).

The forgoing is precisely the meaning of being born again. One is henceforth to walk in spirit. To walk in spirit means that one will no longer be subject to the tyrannical demands of the flesh. It is to subdue your evil inclinations (yetzer hara) and make them subservient to the Will of GOD. It is to reject everything worldly and contrary to the Laws of GOD. It is to live above sin so that it would seem as though the Laws of GOD are not meant for you. For the Law is made for Law breakers, for as the text says: “But we know that the Law is good, if a man use it lawfully. Knowing this, that the Law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine” (1 Tim. 1:8-10).

To walk in spirit means that you are no longer under the law because you do not do or commit the acts for which the law was made. It means that you are above the Law. It means that sin has no dominion over you. That is the meaning of being in grace, being in continuous salvation, for the text says: “For sin shall not have dominion over you: for you are not under the Law but under grace” (Rom. 6:14).

Yahshua died to redeem us from continuing to live in sin (under the Law), for the text says: “To redeem them that were under the Law, that we might receive the adoption of sons” (Gal. 4:5); and also, “For the Grace of GOD that bringeth salvation hath appeared to all men. Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly, in this present world, looking for that blessed hope, and the glorious appearing of the Great GOD and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works” (Titus 2:11-14).

What this means in essence is that one no longer breaks GOD’s Law and is a Law keeper, having GOD’s seed in him. Let me again quote the Apostle John in extenso: “Whosoever committeth sin transgresseth also the Law: For sin is the transgression of the Law: And ye know that he was manifested to take away our sins: and in him is no sin. Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil, for the devil sinneth from the beginning. For this purpose the Son of GOD was manifested, that he might destroy the works of the devil. Whosoever is born of GOD doth not commit sin: for His seed remaineth in him: and he cannot sin, because he is born of GOD. In this the children of GOD are manifest, and the children of the devil: whosoever doeth not righteousness is not of GOD, neither he that loveth not his brother” (1 Jn. 3:4-10).

By the way, there seem to be some confusion about what the Apostle Paul described as “righteousness which is of the Law” and “righteousness which is of Faith” (Rom. 10:5-6). It must be kept in mind that Paul was here speaking to the Gentiles. As the text says: “For I speak to you Gentiles, in as much as I am the Apostle of the Gentiles, I magnify my office” (Rom. 11:13). As the Apostle Peter warned early, I do admit that some writings of the Apostle Paul seem difficult to understand, by reason of which the unlearned and unstable have distorted the truth. As the text says: “And account that the longsuffering of our LORD is salvation: even as our beloved brother Paul also according to the wisdom given unto him has written unto you. As also in all his epistles, speaking in them of these things: in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction” (2 Pet. 3:15-16).

Latter day Christendom appears confused when the Apostle Paul talked about these two types of righteousness namely, righteousness of the law and the righteousness of faith, for the text says: “For they being ignorant of GOD's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of GOD… For Moses describeth the righteousness which is of the law, that the man which doeth those things shall live by them” (Rom. 10:3, 5).

Righteousness consists of obedience to the Laws of GOD in the example of Yahshua the Messiah, as noted earlier on. The Law of GOD is spiritual (Rom. 7:14) for GOD, the Law-giver, is Spirit. One who is in the flesh cannot meet the spiritual demands of the law, for the text says: ““But the natural man receiveth not the things of the Spirit of GOD: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man” (1 Cor. 2:14-15).

The text says: “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against GOD: for it is not subject to the law of God, neither indeed can be” (Rom. 8:5-7). This point has been made repeatedly for the sake of emphasis.

The text also says: “For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Gal. 6:8).

The law demands more than mechanical or ritual obedience to the letter of the law. The Jews of the time of Moses up until the time of Yahshua served mainly the letter of the Law, just as Moses who had attained spirituality had to cover his face with a veil in order to transmit the law to them.

In reference to the narrative in the book of Exodus, the Apostle Paul, writing to the Corinthian assembly, had this to say: “And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart” (2 Cor. 3:13-15). See Ex. 34:33, 35.

Yahshua took issue with the Jews of his time who rested in the law and were not spiritual but were carnally minded. He was a trouble to the Jewish religious establishment who were mainly of the party of the Pharisees and scribes, (although the priesthood was under the control of the Sadducces) branding them hypocrites. He said, among other things, “Woe unto you, scribes and Pharisees, hypocrites! For ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone” (Matt. 23:23). See also Verses 3-5, 15, 24-28.

The Jews thought themselves righteous because they had the law. This is what the Apostle Paul referred to as the righteousness of the law. Indeed, they had the law but their obedience was carnal. It fell short of the spirit behind the Law. There was wickedness in them. They were hypocrites. The spirit behind the law is the intent and purpose of the law –what the law seeks to achieve, the aim or goal of the law. This has been noted earlier on. The Jews did not attain righteousness because they served only the letter of the law. Their ways were opposed to the purpose for which the law was given by GOD. And so it is said: “But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed” (Rom. 9:31-33).

This is the reason The Apostle Paul said that the letter kills, for the text says: “Who also hath made us able ministers of the new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life” (2 Cor. 3:6).

Yahshua said: “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life” (Jn. 6:63).

The Apostle Paul said: “Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, And knowest his will, and approvest the things that are more excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou GOD? For the name of GOD is blasphemed among the Gentiles through you, as it is written. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision” (Rom. 2:17-25).

The Jews did not fulfill the spiritual requirements of the law, and it is therefore, said: “For they being ignorant of GOD's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of GOD” (Rom. 10:3).

The Apostle Paul said: “But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ. And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of GOD by faith. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus” (Phil. 3:7-12). See also Rom. 1:17.

It is written: “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy GOD?” (Mic. 6:8). Yahshua reproved the Jews and said: “But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance” (Matt. 9:13). See also 12:7.

The law of GOD is not abolished as the many confused Christendom’s false teachers and prophets would have us believe. It is plain from the statements of Yahshua that the Law stands as long as heaven and earth stand, and they stand to this day. What is abolished is service of the letter of the law without its spiritual fruits. One cannot be said to be a law keeper and not bear the spiritual fruits of righteousness which is Christ. And so Yahshua came to leave us an example of what it means to keep the Law, in order that we might keep the law according to his example, for to be like Yahshua is the purpose of the Law, as noted earlier.

Righteousness of faith is the keeping of the law in the example of Yahshua. This is the meaning of the phrase “the gospel of Yahshua” (Rom. 15:19); “doctrine of Yahshua,” (2 Jn. 1:9); “Faith of Yahshua” in the Rev. 14:12; and the phrase “Testimony of testimony of Jesus Christ” (Rev. 12:17).

For the sake of emphasis, Yahshua died not only for the Gentiles. He died for the Jews (Israel) also. It has been made abundantly clear that the intent and purpose or object of the Law is that we may live like Yahshua. Yahshua bids all: “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest for your souls. For my yoke is easy, and my burden is light” (Matt. 11:29-30). So both the Jew and the Gentile are alike saved by grace (Acts 15:11). True believers are required to conform to the image of Yahshua.

The spiritual fruits of righteousness must be in direct relationship to the laws of GOD. Every law of GOD is a spirit law and must be obeyed according to its spiritual demand. Even the Shabbat Commandment is meaningless if it is not kept according to its spiritual demands. For instance, a man who is not merciful or who does not obey the commandments of GOD during the week who attends Shabbat convocation has not kept the Shabbat, however scrupulous his Shabbat observance may seem.

At the risk of erring on the side of repetition, the Apostle Paul put it this way: “Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of GOD. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law” (Gal. 5:19-23). See also Eph. 5:9; Col. 3:12; 1 Cor. 3:3; Phil. 1:11; 1 Pet. 2:1.

When a man walks in spirit, he bears the fruits of righteousness that the Law demands. The Apostle Paul said: “This I say then, walk in the spirit, and ye shall not fulfill the lusts of the flesh …But if ye be led of the spirit, ye are not under the Law….But the fruit of the spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no Law” (Gal. 5:15, 18, 22-23). And, as noted earlier, he also said: “Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law: for by the works of the Law shall no flesh be justified. But, if while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ, the minister of sin? GOD forbid” (Gal. 2:16-17). Also Gal. 3:11.

What are the works of the Law, one may ask? The works of the Law are simply the letter of the Law. If one obeys the letter of the Law simpliciter, without the spirit of the Law, one will not be justified by GOD. Obedience to the Law ought to produce the Christ-like fruits of gentleness, kindness, meekness, goodness, temperance, love, peace, longsuffering, faith, mercy, lowliness of heart, just, joy of the Holy Spirit, etc., for the Law is spiritual (Rom. 7:14). This is the Spirit of the Law – to be like Yahshua (Matt. 11:29; Rom. 10:4, Gal. 3: 24) and to be conformed to his image (Rom. 8:29). Yahshua is the Spirit of the law (2 Pet. 3:17). One cannot appear to bear Christ-like fruits and be a Law breaker at the same time. If that happens, one becomes a sinner.

A man cannot be a lawbreaker and yet claim that he has been justified. Justification comes from obedience to the Spirit of the law. Thus the Apostle Paul said: “For not the hearers of the law are just before GOD, but the doers of the law shall be justified” (Rom. 2:13). Yahshua was manifested to bring an end to sin. He can therefore, not be a minister of sin. GOD forbid! Again see Gal. 2:16-17.

It is further said: “If ye know that he is righteous, ye know that every one that doeth righteousness is born of Him” (1 Jn. 2:29).

Writing to the Roman Gentiles, the Apostle Paul posed the question: “Do we then make void the Law through faith?” In answer, he said: “GOD forbid! Yea, We establish the Law” (Rom. 3:31). “Faith” here means “the faith of Yahshua, as it is said: “Here is the patience of the saints: here are they that keep the commandments of GOD, and the faith of Jesus” (Rev. 14:12). See also Acts 13:39; Rom. 1:17; 3:20, 22, 28; 8:3; Gal. 3:11, 24.

Said the Apostle Paul: “Without the Law how do we know how not to sin? How do we know what is sin? (Rom.7:7). So the Law is good, as the text says: “Wherefore the Law is holy, and the Commandment holy, and just, and good” (Rom. 7:12). See again 1 Tim. 1:8-10.

The Apostle Paul also posed the question: “What shall we say then? Shall we continue in sin that grace may abound?” In answer, he said: “GOD forbid! How shall we, that are dead to sin, live any longer therein?” (Rom. 6:1-2).

The “curse” of the Law is “sin,” and not “death,” as is generally taught. Death remains the wage of sin. The Law was given because of sin. Yahshua has redeemed us from the curse of the Law (Gal. 3:13), having taught us that sin is of the Devil. He said: “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of GOD heareth GOD’s words: ye therefore hera them not because ye are not of GOD” (Jn. 8:44-47).

The Apostle Paul amplified it when he said: “know ye not that, to whom ye yield yourself servants to obey, his servants ye are to whom ye obey; whether of sin unto death, of obedience unto righteousness” (Rom. 6:16).

A man who is in continuous salvation will not bring himself to live in sin and be under a curse, for cursed is a person who does not obey GOD’s Covenant (Law), for it is written: “But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy GOD, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee” (Deut. 28:15).

It is written: “Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen” (Deut. 27:26).

It is written: “Thus saith the GOD of Israel: “Cursed be the man that obeyeth not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, obey My voice, and do them according to all which I Command you: so shall ye be My people, and I will be your GOD” (Jer. 11: 3-4).

It is written: “Thou hast rebuked the proud that are cursed, which do err from thy commandments” (Ps. 119:21). See also Ex. 19:5-6.

Again, only a person who keeps GOD’s Laws to the end shall be justified. He shall receive the ultimate or final salvation. And so it is said: “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolators, and whosoever loveth and maketh a lie” (Rev. 22:12-15).

The object lessons in the parable of the ten virgins (Matt. 25: 1-13), and the parable of the talents (Matt. 25:14-30) are that one must remain in continuous salvation in order to merit the ultimate salvation, for as the text says: “For the day of the Lord will come as a thief in the night…” (2 Pet. 3:10). And in Mathew 24: 42- 51 we read: “Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellow servants, and to eat and drink with the drunken; The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.”

James the just wrote: “But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace” (Jas. 3:14-18).

Salvation must therefore, be understood not in terms of initial salvation that brings one to GOD by Yahshua (Grace), or in terms of continuous salvation that demands a life of consistent and complete obedience to the Laws of GOD, including observance of the Shabbat, but in terms of the ultimate salvation when the relevant questions become, “how did he die?” and “where is he going after death?” Then comes into play the sayings: “The day of death is better than the day of one’s birth” (Eccles: 7:1); and “Precious in GOD’s sight is the death of His saints” (Ps. 116:15).

To observe the Shabbat continuously, and to keep all other Laws of GOD is evidence that after one’s initial salvation, one lived in continuous salvation, and must therefore, merit the ultimate salvation. It is such a person that can express the measure of confidence expressed by the Apostle Paul when he foresaw his approaching death and said: “Henceforth is laid up for me a crown of righteousness which the LORD, the righteous Judge, shall give me at that day: and not to me only: but unto all them that love His appearing” (2 Tim. 4:8).

Shabbat observance and salvation are not mutually exclusive, therefore. Shabbat observance is necessary and is, in fact, a desideratum for ultimate salvation.

I would add as follows: One cannot walk in spirit after initial salvation if one does not receive the Spirit of GOD. It is the spirit that gives life (Jn. 6:63). The spirit here meant is not the spirit to speak in tongues. It is not the spirit of prophecy or performing of miracles. Those are gifts of the Spirit meant to edify a believer and prop up his faith. The Spirit here meant is the Spirit to do the Will of GOD, for the text says: “Not everyone that saith unto me, Lord, Lord, shall enter the kingdom of heaven; but he that doeth the Will of my Father which is in heaven” (Matt. 7:21). I have shown hitherto that The Law of GOD is the Will of GOD. Again, as Yahshua said: “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Verses 22-23).

The Spirit of GOD is given to those who obey or are willing to obey GOD’s Laws (Acts 5:32). That is the Spirit that gives life. A man cannot obey the Laws of GOD unless he has received the spirit to obey them.

The office of the Spirit is to enable obedience to GOD’s Laws, for it is written: “A new heart will I give you and a new Spirit will I put within you: and I will take away the stony heart out of your flesh: and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in My Statutes and ye shall keep My Judgments, and do them” (Ezek. 36:26-27).

I have shown earlier on that a carnal man cannot obey GOD’s Laws (Rom. 8:7). A carnal man does not have the Spirit of GOD in him by reason of which he only fulfills the lusts of his flesh (Gal. 5:16).

Sadly, the Christian Church is concerned not with the Spirit of obedience to GOD’s Laws that gives eternal life. The Church is rather concerned with spiritual gifts of speaking in tongues, prophecy and working miraculous wonders, while it makes a case against keeping GOD’s Laws and branding the Laws as old, Mosaic, nailed to the cross and so on. The manifestations of these gifts without keeping the Laws of GOD do not give the ultimate salvation to those who possess them or are carried away by them (Matt. 7:21-23). The result is that the ultimate salvation is removed too far from many. Not only that, it makes the Church unable to impact and transform society.

There is something to which I want to advert before I end this part. This concerns what is recorded in Acts 15:19-20 and 21:25. For ease of reference, I set them out hereunder: “Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to GOD. But that we write unto them, that they should abstain from pollutions of idols, and from fornication, and from things strangled, and from blood” (Acts 15:19-20); and: “As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled and from fornication” (Acts 21:25).

For those who do not know, these prohibitions are akin to the Noachide laws which constitute the standard by which Jews assess the morality of non-Jews. The Naochide laws consisted of the precepts: “The practice of equity, prohibitions against blaspheming the Name, idolatory, immorality, bloodshed, robbery, and devouring a limb torn from a live animal” (Sanh. 56a). Jewish tradition holds that non-Jews are not required to keep all the Commandments of GOD but are bound to keep seven Laws which are presumed to date from the time of Noach who Judaism considers to be a righteous Gentile. Scripture does not, however, support this Jewish position which obviously stems from the hubris and superciliousness of their presumed chosennes as a people. This is Jewish exclusivism at its best.

In any event, in the opinion of the Rabbis, Israel possessed no exceptional inherent superiority for which it merited the distinction conferred upon it by GOD, and their special status would come to an end immediately on the abandonment of the Torah. Many of the Rabbis did not look upon the Torah as the exclusive possession of Israel. On the contrary they hold that it was destined for all mankind, and happy the day when all nations accepted it.

From this hope emanate such sayings as: “Every phrase which issued from the mouth of the All-powerful divided itself into seventy languages” (Shab. 88b), and “Moses expounded the Torah in seventy languages” (Gen. R. XLIX. 2). The finest expression of this thought is found in the exposition of the verse, “Ye shall therefore keep My statutes and My ordinances, which if a man do, he shall live by them” (Lev. 18:5). From the use of the word “man,” it is deducible that GOD did not bolt the door of salvation against any Gentile who desired admittance into the commonwealth of Israel with pure motives. And as the Apostle Peter told the household of Cornelius: “Of a truth I perceive that GOD is no respecter of persons: But in every nation he that feareth Him, and worketh righteousness, is accepted with Him” (Acts 10:34-35).

It is recorded in Isaiah 26:2 as follows: “Open ye the gates, that the righteous nation which keepeth the truth may enter in.” It is also stated: “Open to me the gates of righteousness: I will go into them, and I will praise the LORD: This gate of the LORD, into which the righteous shall enter” (Ps. 118:19-20). It is stated: “Rejoice in the LORD, O ye righteous: for praise is comely for the upright” (Ps. 33:1). See also Ps. 32:11; 97:12. And in Ps. 125:4, it is stated: “Do good, O LORD, unto those that be good, and to them that are upright in their hearts.” In all of these texts, the emphasis is not on Israel but on the righteous. It follows that a Gentile who obeys the Torah is equal to the (righteous) High Priest (Sifra to xviii. 5).

Furthermore, the children of Israel are called “servants” as noted earlier. Proselytes are also called servants, as it is said: “Also the sons of the stranger, that join themselves to the LORD, to serve Him, and to love the name of the LORD, to be His servants, every one that keepeth the Sabbath from polluting it, and taketh hold of My covenant” (Isa. 56:6).

There is more to the same effect which goes to demonstrate that the Israelite and the Gentile convert (proselyte) are placed by GOD on exactly the same level.

The most prominent of the advocates on behalf of proselytes was Hillel, whose maxim was: “Be of the disciples of Aaron, loving peace and pursuing peace, loving your fellow creatures and drawing them near to the Torah” (Aboth 1. 12). Hillel says to the Gentile: “What is hateful to yourself, do not to your fellow man. That is the whole of the Torah and the remainder is but commentary. Go, learn it” (Shab. 31a).

Mention must also be made of the medieval philosopher and theologian, Moses Maimonides (Rambam), whose position was that a non-Jew is regarded as righteous only if he observed the Laws of GOD. Maimonides believed that GOD Commanded non-Jews to keep the Law as well. From what I have endeavoured to show in the preceding paragraphs of this discourse, his view is Scripturally well founded because GOD has always operated on the principle of “one law.”

In Acts chapter 15, the question with which the early Apostles were confronted was whether Gentiles must be circumcised according to the Law (Lev. 12:1-3), in order to be saved (turn to GOD). In other words, whether circumcision was a pre-condition to coming to GOD. The Apostle Peter spoke and James had the last word as above quoted. James, by the way, was Yahshua’s brother (Gal. 1:19; Matt. 13:55) and the Chief Elder of the Nazarean Sect left behind by the Messiah. It was the judgment of James that Gentiles who have turned to the GOD of Israel should not be burdened with the requirement of circumcision before they are admitted into the fold of GOD’s people. James highlighted four prohibitions, culled from the Laws of GOD, which were and are commonplace among the Gentiles and immiscible with the worship of a Holy GOD. James did not stop there. He went on to say and, I quote: “For Moses of old time hath in every city them that preach him, being read in the Synagogue every Sabbath day” (Acts 15:21).

As noted earlier on, Moses is a metaphor for the law. He is symbolic of the Law, for he, it was, who received the Law from GOD to give to Israel. It is akin to Yahshua saying, “Do not think I will accuse you to the Father: there is one that accuseth you, even Moses in whom ye trust. For had you believed Moses, ye would have believed me: for he wrote of me. But if ye believed not his writings, how shall ye believe my words?” (Jn. 5:45-47). Put another way, what James said was: “The Law of old time hath in every city them that preach it, being read in the Synagogue every Sabbath day.” Acts 13:15 tells us that the Law and the Prophets are read every Shabbat, for the text says: “And after the reading of the Law and the prophets….” This has remained the standard practice to date, across the entire Jewish world.

Implicit in what James said is that there was no need to be unduly overbearing on the Gentiles turning to GOD, as the new converts will themselves discover as they attend worship every Shabbat day, what the Laws of GOD require of a believer, as the Law and the Prophets are read in the synagogue every Shabbat day. The new Gentile converts (proselytes) will in time discover or realize that the requirement of circumcision is part of the gamut of GOD’s Laws, and that a man that is to be a seed of Father Abraham and heir according to GOD’s promise to him must bear the sign of the Covenant in his flesh, for it is written: “He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my Covenant shall be in your flesh for an everlasting Covenant” (Gen. 17:13). And also: “If ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Gal. 3:29).

The statement of James in Verse 21 further reinforces what I have endeavoured to establish earlier on that Shabbat observance is not for Jews only, and that Shabbat observance continued after the death, resurrection and ascension of Yahshua the Messiah. There is no doubt that the Apostles were deliberate and intentional to avoid the error of demanding compliance with the performance of the ritual of circumcision (brit milah) as a pre-requisite to coming to GOD in order not to slow down the process of proselytization (conversion) of the Gentiles or put a clog in the conversion movement. In any event, repentance is always understood to be a process and not an event.

In the midst of the controversy, a letter was caused to be written and sent by the hand of the Apostle Paul, Barnabas and Silas to the brethren in Antioch, Syria and Cilicia wherein the judgment of James was conveyed in terms that it was the Holy Spirit who determined that the requirement of circumcision was unnecessary for the Gentiles who turned to GOD and that the four prohibitions were all that were necessary (Acts 15:22-29). Indeed, such wisdom could only have been inspired by the Holy Spirit. I have shown already that faith in Yahshua does not void the Laws of GOD, neither the concept of grace, as erroneously taught by false preachers and prophets of our time. See again Rom. 3:31; 6:1-2, 15-16; Gal. 2:17; 1 Jn. 3:8-9, 5:18.

IS SHABBAT INCAPABLE OF OBSERVANCE TODAY?

The cult of Jehovah’s witness, a sect founded in 1879 by Charles Taze Russell of Pensylvania, USA, a false prophet who had prophesied that the world would come to an end in 1914, hold that the Shabbat is incapable of observance today because Shabbat regulations are, according to them, out of tune with present day realities. Their position lacks support historically and Biblically. The Sect probably lives in a different universe.

Despite the world’s pervasive anti-Semitism and persecution of the Jews we know that Jews across the world have continued to observe the Shabbat with proud punctilio through the ages, such that it is said that more than the Jews preserved the Shabbat, the Shabbat preserved the Jews. Other than the Jews, people of other nationalities (Gentiles with or without formal Jewish conversion, who profess Yahshua), who believe in the immutability of the Laws of GOD have continued to observe the Shabbat on the seventh day of the week as ordained by GOD in the beginning.

Now, we know that the seventh day is a constant in every weekly cycle, and that the seventh day meets one wherever one is domiciled, even in the Australian continent. We know from the tenor of GOD’s Law that the Shabbat is to be observed as an everlasting Covenant in all generations of mankind. We know that the Shabbat shall be observed even in the world to come (Messianic kingdom). See again Ex. 31:16; Isa. 66:22-23. I have established that Sunday observance in place of the seventh day Shabbat is attributable to ecclesiastical authority rather than to Biblical precept or mandate. It has been shown that Shabbat observance continued after the death, resurrection and ascension of Yahshua to heaven. See again, Matt. 24:20; Lk. 23:54-56; Acts 13: 13-15, 42-44; Acts 16: 13; Acts 17: 1-2; Acts 15:21; Acts 18:4.

It is surprising that a Christian Sect, so called, will hold such a bizarre view even in light of overwhelming evidence to the contrary. One of their charges against Shabbat keeping is the question as to what is known as “Shabbat day’s journey”. In Shabbat observance, there is something called “Shabbat day’s journey.” There is an allusion to it in the Acts of the Apostles, for the text says: “Then returned they unto Jerusalem from the Mount Olivet, which is from Jerusalem a Sabbath day’s journey” (Acts 1:12). That is, a Shabbat day’s walk.

The distance beyond which a man is not permitted to walk on Shabbat day without transgressing the Law (the Command against working on the Shabbat being interpreted as including travel- Ex. 16:27-30), is set at 2,000 cubits, according to Jewish Law. Driving, biking, blading, skateboarding and other device-driven means of transportation are prohibited on Shabbat.

2,000 cubits translates to 3,049.5 feet or 0.596 miles or 960 metres. The measurement starts 70 2/3 cubits (112.24ft) from city limits. In practical terms, one may not walk a straight line more than 0.958 miles (3161.74ft) in any direction outside one’s city limits.

According to halachah, unless there is more than 70 2/3 cubits between one house and the next, all contiguous housing is considered to be part of the same city or town. It is assumed that this regulation had its origin in the time of Moses in the injunction to the Israelites not to leave camp to collect manna on the Shabbat (Ex. 16:29). In the Jerusalem Targum, this command reads: “Let no man go walking from the place beyond 2,000 on the seventh day.” There are other regulations to which appeal is made in an effort to locate the origin of the practice or precept. One is the provision that the area belonging to the Levitical cities included land which extended from the wall 2,000 cubits on every side, for it is written: “And the suburbs of the cities, which ye shall give unto the Levites, shall reach from the wall of the city and outward a thousand cubits round about. And ye shall measure from without the city on the east side 2,000, and on the south side 2,000 cubits, and on the west side 2,000 and on the north side 2,000, and the city shall be in the midst: this shall be to them the suburbs of the cities” (Num. 35:4-5).

Another is the supposed distance that separated the Ark and the people both on the march and at camp, for it is written: “And they commanded the people, saying, when ye see the Ark of the Covenant of the LORD your GOD, and the Priests the Levites bearing it, then ye shall remove from your place, and go after it. Yet there shall be a space between you and it about 2,000 by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore” (Josh. 3:3-4). The regulation regarding Shabbat day’s walk (journey) applies to leaving the city or town, the prescribed distance being measured from the city or town gate. Within the city proper, no matter how large it might be, there was no such limitation.

The original intent of this provision was to avoid the Shabbat being a harried and busy day, and ensure a quiet and leisurely Shabbat. It was designed to keep the Shabbat observer in the area of the centre of his worship. (See generally, Excerpt from the Encyclopedia of the Bible and from Chabad.org).

All said, it would appear that because the distance from the tents to the Tabernacle (Mishkan) was about 2,000 cubits, the Jewish people were allowed to travel at least that far in order to participate in Tabernacle worship. Therefore, the same was permitted for the Shabbat Synagogue worship.

The cult of Jehovah’s witnesses point specifically to the fact that since the precept of Shabbat day’s journey is incapable of observance in present day realities where the distance from one’s abode to a Synagogue is often beyond 2,000 cubits (0.596 miles) limit, the seventh day Shabbat observance is to be left in limbo. How specious and facile an argument that is. It is like saying that because it is impossible that motorists would not commit a traffic offence, so there is no need for vehicles to ply the roads. There are many Shabbat regulations Commanded by GOD and many more to be found in the Oral Law (Talmud). Can a man annul the Law of GOD because of human imperfections? Much less can one say that it is not necessary to obey GOD’s Commandments because it is impossible to obey them in the first place.

The Shabbat belongs to GOD and given to man as an everlasting Covenant. The Shabbat is made for the good of man. There is nothing that makes the Shabbat incapable of observance today and forever. Across the world, Jews and non-Jews alike, those living in Communities with Synagogues located within the 2,000 range and those living outside that range owing to life’s circumstances, continue to observe the seventh day Shabbat in obedience to GOD the Creator and the Lawgiver, in order to show that the Almighty GOD, the GOD of Israel is their GOD (Ezek. 20:20).

A FORETASTE OF THE KINGDOM OF GOD (THE WORLD TO COME) – NOVELET OLAM HABA

The Shabbat is a tiny microcosm of the kingdom of GOD. It is GOD’s kingdom in miniature. It is a foretaste of GOD’s kingdom and what it will be like. Therefore, every time we observe it, and enter into its rest, we, in a sense, enter into the kingdom of GOD. Our sages tell us that the Shabbat is “one-sixtieth of the world to come.” As the six-day week culminates in the Shabbat, so too will the six millennia of our work and toil in this world culminate in the Messianic era – “the day that is wholly Shabbat and tranquility, for life everlasting” (Talmud Berachot 57b; Nachmanides on Genesis 1, Grace after meals). “And at that time, there will be no hunger or war, no jealousy or rivalry. For goodness will be plentiful, and all delicacies available as dust. The entire occupation of the world will be only to know GOD … for the earth shall be filled with the knowledge of GOD, as the water cover the sea” (Mishneh Torah, Laws of Kings 12:5).

As I noted earlier on in this discourse, the Patriarchs are said to have kept the Shabbat before the revelation on Mount Sinai. The Apostle Paul calls the Shabbat a “shadow of things to come” (Col. 2:16). Those who keep Shabbat and who call it a delight will rejoice in GOD’s kingdom.

To reference Greg Witter of Ephraim’s Cry, “The Sabbath is both: a memorial of creation, a weekly proclamation of coming rest. It is a prophetic signpost pointing forward to the kingdom reality- Messiah’s reign, the restoration of order, the end of lawless chaos, and the inheritance of the faithful. That is exactly why Satan fights it: because it is a weekly declaration that his time is short and the King’s reign is certain. Every Sabbath observed is a protest against the world system. Every Sabbath kept is a proclamation: the kingdom is coming.” I cannot agree more.

Continuing (in extenso), he said, and I agree, that “Covenant signs matter. No, Sabbath keeping does not earn earn salvation. But refusal to obey reveals what spirit rules you. John is plain: ‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him.’ If you claim Messiah but rejects his Father’s authority over time, you are not demonstrating faith- you are demonstrating lawlessness. And lawlessness does not inherit the kingdom. A person who rejects the covenant walk cannot claim covenant inheritance. That is not cruel. That is just reality…The Sabbath is training for the kingdom. The kingdom is not lawless. The kingdom is ordered. The kingdom is righteous. Sabbath trains the faithful to live under that order now. It trains: restraint, reverence, discipline, submission, set-apart identity, trust in provision. Sabbath says: I will stop because Yahuah said stop. I will rest because the King said rest. I will obey even when it costs me. That is kingdom character. People who cannot submit in time now will not magically love submission when the King reigns openly. The Sabbath is training for the reign… Modern churchianity has normalized rebellion. It calls obedience bondage. It calls restraint legalism. It calls covenant faithfulness extremism. It calls Torah ‘the old way.’ And then it tells people they are safe. That is not safety. That is deception. If your faith has no obedience, it is dead. If your grace produces lawlessness, it is false. If your ‘Messiah’ requires no submission, it is not the Messiah of Scripture. The Sabbath exposes all of it. That is why it is hated. The Sabbath is a line in the sand. The Sabbath is a sign. The Sabbath is a promise. The Sabbath is a shadow of what is coming. You do not get to claim the coming kingdom while rejecting the King’s weekly command that proclaims it. Obedience is not optional. Covenant is not theory. And the Sabbath is not a small issue. It is a witness. Choose where you stand- because the Sabbath will keep standing whether you do or not. When you support covenant work, you become part of its fruit. ”

The Shabbat is not a burden. It is a delight. But that very delight requires one refraining from many normal activities and engaging instead in acts that are special to the day. To borrow the memorable metaphor of Abraham Joshua Heschel, Shabbat is “a palace (or cathedral) in time.” The restrictions embedded in Shabbat legislation is the moat necessary to mark off Shabbat from the rest of the week.

When GOD’s kingdom comes, GOD will wipe away tears from every eye. There will be no more death or mourning or crying or pain, for the text says: “And GOD shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain; for the former things are passed away” (Rev. 21:4)

A taste of the spiritual bliss of the future kingdom is given to GOD’s people every week with the arrival of the Holy Shabbat. The Shabbat is therefore, a day of joy, and not of sadness or gloominess. It is a day that permits no bearing of burden whether spiritually or physically, as might interfere with character of the day as a day of joy. It is when such joy pervades the atmosphere, that GOD dispatches His angels to minister among His people, for it is written: “Thus saith the LORD; Take heed to yourselves, and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem;

Neither carry forth a burden out of your houses on the Sabbath day, neither do ye any work, but hallow ye the Sabbath day, as I commanded your fathers” (Jer. 17:21-22). And it is recorded in the book of Nehemiah thus: “And it came to pass, that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the Sabbath day” (Neh. 13:19).

Psalm 92 is a Psalm, a Song for the Shabbat day. This psalm is identified as belonging particularly to the theme of the Shabbat and it was the Levite’s Song for the Shabbat Temple service, according to RASHI, although there is not a single reference to the Shabbat in the Psalm. It is said, however, that the Psalm refers not to the weekly Shabbat, but to the world to come, when man will achieve the spiritual perfection we only glimpse during the Shabbat.

To underscore the special character of the day, our Sages made the Shabbat prayers simpler and less burdensome and omitted the middle thirteen blessings (in the Shemoneh Esrei/Amidah) which are all requests that deal with human concerns and needs that are burdens and are inappropriate for the Shabbat, a holy day on which we turn from diverse personal problems and concern ourselves with spiritual values and priorities as are consistent with the theme of the day as the kingdom of GOD in miniature. A man who thus observes the Shabbat dwells in an enchanted Island in time. He is removed from the world, serene and secure.

All mourning over loss of a loved one, whether private or public mourning, is forbidden on Shabbat. A mourner may attend Shabbat services (suspending the seven day shivah) and resume mourning at the end of the Shabbat. So even the poorest person should see in the Shabbat a beacon lighting up and transforming the degradation of the week. When the Shabbat arrives, he is able to shake off his worries and sorrows. Even the mourner, as said, lays aside his grief. He experiences a foretaste of the world to come as Shabbat cast out all earthly concerns.

Burial of the dead should take place as soon after death as possible, usually within twenty-four hours except on Shabbats and Festivals.

The Almighty GOD swore in His wrath that our forebears who fell in the wilderness will not enter into His rest, for the text says: “Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my work. Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways: Unto whom I sware in my wrath that they should not enter into my rest” (Ps. 95:8-11).

To know the ways of GOD is to be faithful to the words of His covenant, that is, to obey the commandments of GOD according to the spirit of the law, in the example of Yahshua the Messiah. A man who does not bear the spiritual fruits for which the law is given to man cannot by any contrivance be said to keep the Shabbat, however seemingly diligent and scrupulous he appears to observe the day. He might have donned his best attire, expensive and clean suit or white garment or attire as the case may be, tallit gadol and beautiful kipper, seemed to be filled with joy that befits the day. Because he did not keep the ways of GOD during the six days of labor, yet has he not kept the Shabbat.

It is said: “There remaineth therefore a rest to the people of GOD. For he that is entered into His rest, he also hath ceased from his own works, as GOD did from His. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief” (Heb. 4:9-11). To labor to enter into Shabbat rest (kingdom of GOD) is to walk in the ways of GOD in keeping His righteous commandments and bearing the requisite fruits, as a demonstration of our absolute faith in Him.

Unbelief, is faithlessness, in other words. It is when one does not trust in GOD fully. To fully trust in GOD is to obey His commandments, whatever the circumstances. A man who lives in disobedience to the commandments of GOD is an unrighteous man, a sinner, and cannot merit life in the kingdom of GOD (the Shabbat). The kingdom of GOD (the Shabbat) is for the righteous and the righteous are those who keep the commandments of GOD in the example of Yahshua the Messiah (Rev. 14:12). See also Deut. 6:25. All unrighteousness is sin (1 Jn. 5:17) and sin is transgression of the law of GOD (1 Jn. 3:4).

PREPARING FOR THE SHABBAT

The point must be made that the Shabbat institution is the chief bond which unites GOD’s people into a religious brotherhood. The Shabbat also expresses the intimacy between GOD and His people. To honour and to pleasure the Shabbat, the Talmudic Sages by instruction as well as by personal example, saved the best food, clothes etc., for the Shabbat. It is emphasized that the Shabbat must be prepared for. It is said that you get out of the Shabbat what you put into the Shabbat – from the clothes you wear to the bed sheets on which you sleep. “It is mandatory upon all, even upon one having numerous domestics to do something in honor of the Shabbat, thereby doing homage unto it, as it was the habit of the Rabbis. Rabbi Hisda, for instance, used to cut the vegetables very thin. Rabbah and Rab Joseph used to chop wood. Rabbi Zera was in the habit of lighting the fire. Rab Nachman put the house in order, bringing all the utensils needed for the Shabbat and disposing of the things used during the week. Others should emulate their example and not regard it undignified, for this is indeed his glory, in that he honors the Shabbat” (Schulchan Aruch).

It is a custom throughout Israel to bake in their houses loaves of bread in honor of the Shabbat. If a man uses non-Jewish bread on week days, then he must surely take care to eat on the holy Shabbat Jewish bread. Even if he eats Jewish bread during the week, he should also bake for the Shabbat bread in his own house in order that the woman may be enabled to perform the precept requiring her to separate the doughcake. For Adam was created on the eve of the Shabbat, and he was destined to be the final sanctification of the world, but this privilege the woman lost by sinning, therefore she has to mend it. Three loaves should be baked, a large loaf, a medium sized one, and a small one; the medium sized one for the evening feast, the large one for the feast in the day –time to show that the day is entitled to greater honor, the small loaf for the third meal (Schulchan Aruch).

One should prepare choice meat, fish, dessert and good wines, in accordance with his means, for it is desirable to eat fish at every Shabbat meal provided it is not harmful to him, but if it does not agree with him, he should not eat it for the Shabbat is given us for pleasure and not for sorrow; the cutlery also in the house should be sharpened and polished in the honor of the Shabbat and fresh coverings should be put on the beds; one should also prepare handsome utensils, and have the household furniture nicely arranged, and the table should be covered with a cloth, which should remain upon the table the entire Shabbat day. There are some who put on two cloths. He should rejoice with the coming of the Shabbat, and reflect how the expectation of receiving a distinguished guest would make him active in setting his house in order, how much more so then in honor of Queen Shabbat. In some places the custom prevails to make pies for the Shabbat Eve meal, in commemoration of the manna, which lay as if in a box, having dew on top and dew at the bottom. On the day preceding the Shabbat it is proper to taste the food prepared for the Shabbat (Schulchan Aruch).

Even the poorest of Israel should endeavor with all his might and main to take delight in the Shabbat. He should economize the entire week in order to have sufficient funds wherewith to honor the Shabbat. If one has no money he should borrow it even upon a pledge in order to provide for the Shabbat; of such a one did our Rabbis, of blessed memory say, “My children borrow for my sake and I will repay” (sayeth the LORD). All that a man disburses for his sustenance is determined and decreed upon the New Year, with the exception of his outlays for Shabbats and Festivals, for which days, if he increases his outlay, there is a corresponding increase in his income. If, however, one is in needy circumstances, he should be guided by the maxim of our Rabbis, of blessed memory, “Make thy Shabbat as a week-day (not to spend any more for that day) and do not require the aid of the community.” Nevertheless, if at all possible, he should do some little thing, distinctive for the Shabbat, procure small fishes and the like. One to whom an edible was sent with the express object of having him partake thereof on the Shabbat, should eat it on the Shabbat and not leave it for a week-day (Schulchan Aruch).

Preparation for the arrival of the Shabbat is often seen in terms of food, clothes, cleaning, scrubbing, changing bed sheets etc. Often times preparing for the day is considered a total sensory experience with particular attention to colours, smells, textures. Old meals are not to be served. New meals must be prepared to make it look alive, inviting and special. Best clothes are to be worn. “You get dressed for Shabbat,” it is said. Muktzah (non-Shabbat items like tools, money, pens) are put away in the course of preparation.

The day before the onset of the weekly Shabbat (Yom Shishi/Sixth day/Friday) is usually called “preparation day.” It is the same for the day before a Feast day Shabbat (annual Shabbat) as the following texts suggest: “And now when the even was come, because it was the preparation, that is, the day before the Sabbath” (Mk. 15:42); “And that day was the preparation, and the Sabbath drew on” (Lk. 23:54); and “The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross (?) on the Sabbath day (for that Sabbath day was an high day), besought Pilate that their legs might be broken, and that they might be taken away” (Jn. 19:31). Only the record of John tells us that the Shabbat being anticipated was not the regular seventh day Shabbat, but a high day Shabbat (annual Shabbat/feast day Shabbat).

For a lot of people therefore, the day before the onset of the Shabbat is often times for frantic physical preparation for Shabbat, when preparation ought to be a rather unhurried, spiritual preparation for this all-important day.

In a typical Orthodox Jewish home, people draw up, before Shabbat checklists of things to do in order to ensure adequate preparation. Such checklist often include things such as deciding which electric lights should be left on and off and ensure that sufficient light is available on Shabbat; the use of timers to ensure that lights will come on and off automatically throughout Shabbat; to put a piece of tape over light switches so that no one would fall into the temptation to involuntarily switch lights on and off (use of switches are not permitted on Shabbat); unscrew the light bulb inside the fridge or freezer so that their light is off during the whole Shabbat, otherwise opening the fridge will be just like turning on a light, which is not permitted on Shabbat; set heat or air conditioning thermostat at the right temperature; fans and humidifiers can be moved without unplugging them during Shabbat, but they cannot be turned on or off. Their levels are to be set before Shabbat; To ensure that food prepared for Shabbat is tasted before Shabbat begins in order to whet the appetite for the coming Feast; Ensure all cooking is complete; Ensure cooked food is kept warm on a blech or a slow cooker or in a closed oven heated 15-30 minutes before Shabbat and closed, as part of the Commandment (Mitzvah) of making Shabbat a delight. Since one cannot boil water (which is cooking) on Shabbat, a hot-water urn, plugged in before Shabbat (in order to keep the water hot the whole Shabbat) can be used; Large thermos filled with hot water before Shabbat or a large pot that will keep warm on the blech; To be able to wash dishes during Shabbat, just before the candle lighting (eighteen minutes before sunset), to fill one kitchen sink with hot water, squeeze in some dishwashing soap and cover the whole sink with foil. After dinner (and even hours later) foil is removed and there is hot water to wash up the dishes. You cannot use the hot-water tap (falling under the prohibition of cooking), since hot water removed from the hot water tank is replaced by cold water, which then becomes hot; covering the table with a special Shabbat table cloth early in the day, as well as placing the candles and challah (Shabbat bread) on the table in advance to usher in a Shabbat atmosphere; One should wash the floor, vacuum the carpet, take a shower, don special clothing, and even change the bed sheets – all in honour of the Shabbat; To have special candlesticks to light candles on; also to have extra candlesticks for guests to light as well; Polish the silver candlesticks and Kiddush cups and set them out on a white table cloth to give the home a beautiful Shabbat atmosphere; To set aside an hour on Thursday (Yom Chamishi/Fifth day) night or Friday to review the weekly Torah portion, and prepare a few words that can launch a discussion of a relevant spiritual topic; All make-ups are to be applied before Shabbat begins, as it falls under the Prohibition of “dyeing.”(There is special Shabbat make-up available that can be applied on Shabbat – very loose powders, eye shadows, etc); Ensure that things that have no use (muktzah) on Shabbat and should not be handled, such as money, pens, tools, palm pilot are put away; Unplug the phone, put away or cover the toaster, telephone, stereo etc.

Toys such as crayons, modeling clay, scissors etc should not be used by children on Shabbat. They are to be put away. Ensure there are kerchiefs and Kippot for head cover for the women lighting the Shabbat candles and saying the blessing and for guests, and also that kippots are available for guests who did not come with their own. Men and boys should wear a kippah at the Shabbat table; Ensure there is Kiddush cup (a silver goblet or wine glass that can hold a minimum of 4 ½ ounces; that there are small Kiddush cups because after the blessing over the wine, the wine is poured into smaller glasses to be passed around to all those seated at the table; that there is challah board and knife made especially for the Shabbat table; that there is challah cover to drape over the challah before and during ha –motzi (blessing of the bread); That there is mayim Acharonim (the “final water” that is passed around to wash the finger tips with; To ensure there are bentchers (small books that contain blessings for candles, Kiddush and grace after meals, and even songs for the Shabbat table; That Havdalah candle is available; That spice box, cloves or sweet pepper used in the Havdalah ceremony are available. The decorative spice box are made of silver, ceramic, wood or other materials; That there are facial tissues or pre-torn toilet papers in all bathrooms; That there are pre-tear foil and pre-tear paper towels if you think you need them on Shabbat. For all of the above Orthodox Shabbat checklist see Mrs. Lori Palatnik on “Shabbat Checklist and Basic Laws.”

The above checklist certainly suggest a careful and elaborate physical preparation for the holy day. The physical and spiritual preparation for the Shabbat must go together. If there is a good grasp of the true meaning of the Shabbat, it would mean that spiritual preparation for the day begins at the end of each Shabbat well observed. One is expected to make real the true meaning of the love and fear of GOD and the concomitant duty of all, for it is written: “And now Israel, what doth the LORD thy GOD require of thee, but to fear the LORD thy GOD, to walk in all His ways, and to love Him, and to serve the LORD thy GOD with all thy heart and with all thy soul, to keep the Commandments of the LORD, and His Statutes, which I command thee this day for thy good” (Deut. 10:12-13).

And it is also written: “Let us hear the conclusion of the whole matter: Fear GOD, and keep His Commandments: For this is the whole duty of man, for GOD shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil” (Eccles. 12:13-14).

It is further written: “And unto man He said: Behold, the fear of the LORD, that is wisdom, and to depart from evil is understanding” (Job. 28:28).

It is said in another place: “Blessed are they who do His Commandments, that they may have right to the tree of life, and may enter in through the gates into the city” (Rev. 22:14).

Since the Shabbat is the kingdom of GOD in miniature, and each Shabbat observed is a foretaste thereof, one must, of necessity, be qualified to enter into its joy and contentmemt. Such qualification must entail life lived in the love and fear of GOD and love of one’s neighbor in a seamless unbroken manner throughout the six days of labour. This is the mystery of the six days standing together and the Shabbat standing alone.

Properly speaking then, this is the way the Shabbat is honoured and called a day to delight in. This is the way we can truly call it a holy day, for those who have not loved GOD in keeping His eternal Commandments have no place in His kingdom, which the Shabbat pre-figures and typifies, for it is said: “For without are dogs, and sorcerers, and whoremongers, and murderers, and idolators, and whosoever loveth and maketh a lie” (Rev. 22:15). It is also said: “He that overcometh shall inherit all things: and I will be His GOD, and he shall be My son. But the fearful, and the unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolators, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is called the second death” (Rev. 21:8-9).

For the sake of emphasis, Yahshua said: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of my Father which is in heaven” (Matt. 7:21). Yahshua also said: “…But if thou wilt enter into life, keep the Commandments” (Matt. 19:17). The admonitions of the Apostles and others as reproduced in the preceding paragraphs are also instructive. See for instance, Gal:5:19-21; Eph. 5:3-8; 1 Cor. 6:9, 13, 15-20; 1 Cor. 10:1-11, 14; 2 Cor. 6:3, 14-18; 1 Pet. 1:14-16; 1 Pet. 2:11; 1 Pet. 4:13,15; Jas. 4:4; 1 Jn. 2:15-17; Titus 2:11-12,14; Jude 3-4.

Those who work in the flesh are enemies of GOD because they cannot keep the Laws of GOD, as I have established. To qualify to enter into the Shabbat (GOD’s kingdom), one must walk in the spirit throughout the six days of labour, as it is said: For as many as are led by the Spirit of GOD, they are the sons of GOD” (Rom. 8:14). Also Gal. 5:18. To walk in the spirit is to be obedient to GOD’s Laws in the example of Yahshua. That is spiritually, the way one prepares to meet the Shabbat.

Seeing that the Shabbat is a foretaste of the kingdom of GOD and the kingdom in miniature, it follows that one must prepare oneself adequately, in order to qualify, so to speak, to enter into Shabbat rest. It has been said that all the six days of the week are interlinked and that Shabbat stands alone. It means that there should be no break in preparing to enter the Shabbat (GOD’s kingdom), if one is to qualify to enter into it.

As shown already, preparation is often seen or understood in terms of physical preparation of what to eat, wear, and how to keep one’s home ready for the arrival of the Shabbat. Much more is certainly required. To qualify to enter the Shabbat means that one must be careful not to disqualify oneself. A man can only qualify if his way of life is consistent with what the Shabbat stands for, if it is consistent with the true meaning of the day. Qualification must therefore, have to do with obedience to the Words of GOD’s Covenant laws during the six days of labour. It follows that to qualify to enter the Shabbat is the reason the Laws are given to man in the first place. In other words, the Laws are given in order that in keeping them, one will qualify to enter the kingdom (Shabbat) of GOD. The Laws are given because of the Shabbat (Kingdom of GOD). If you do not keep the Laws, you will not enter the kingdom of GOD (the eternal Shabbat).

Righteous living during the six days of labour is the first and most important preparation and it begins as soon as one Shabbat day is over and continues through the sixth day. Hence the emphasis in Isaiah 56:4, 6: “Take hold of my Covenant.”

Shabbat keeping is not a mere ritual. It must be on the basis of righteousness and justice lived through the six days of the week. So, rather than see the sixth day as preparation day as is commonly called, it must be understood as the day of final preparation.

Elaborate physical preparation unaccompanied by the more important spiritual preparation is a negation of the spirit of the Shabbat and what it stands for. It is the spiritual preparation that sublimates such elaborate physical preparation as are contained in the checklist set out above. The physical without the spiritual perverts the true meaning of the Shabbat, sullies its spirit and renders its observance a hollow ritual. GOD forbid!

It is the spiritual preparation that breathes life into the physical preparation and gives it meaning. By the same token, spiritual preparation for the Shabbat must not leave the physical preparation undone. Otherwise one has not honoured the Shabbat and called it a delight. Absence of physical preparation is a profanation of the Shabbat. Only when there is a merger or synchronization of both levels of preparation, can one truly say in gleeful anticipation, as Rabbi Hanina used to say: “Come and let us go forth to welcome the Queen Shabbat.” It can then be said that one entered the Shabbat as a righteous man.

Has it occurred to us that sin offering is not a requirement for Shabbat day additional (Mussaf) offering? Man’s sin is not the focus of the day. If anything, the day is a celebration of man’s triumph over sin. This is why the Talmud calls the Shabbat 1/60th of the world to come.

No later than half an hour after sunset on the eve of Shabbat (Erev Shabbat), it is useful to recite, as are done in many Ashkenazi traditional Synagogues, Psalms 29, 95-99 corresponding to the six days of creation or the six week days. Psalms 92 and 93 are then read after Shabbat songs. Lekhah Dodi poem is sang after reading of the six Psalms.

The Talmud (Shabbos 119a) teaches that as the Shabbat drew near, the Sages would don their finest clothing and say to one another, “Let us go out to greet the Shabbat Queen.” A thousand years later, the Kabbalists of Safed embellished the Talmudic custom by actually walking out to the fields to welcome the incoming Shabbat.

Jews regard the Shabbat as a Queen that brings majesty to their midst, and considers it their privilege to usher her in. Every week, Israel greets the approaching Shabbat like a groom awaiting his bride as she advances to the wedding canopy. All the blessings and success of the week, it is believed, come as a result of the Shabbat.

SIGNIFICANCE OF THE SHABBAT

We find the following record in Genesis: “In the beginning, GOD created the heaven and the earth.” (Gen. 1:1). We also find thus: “Thus the heavens and the earth were finished, and all the host of them. And on the seventh day GOD ended His work which He had made: and He rested on the seventh day from all His work which He had made. And GOD blessed the seventh day, and sanctified it: because that in it He had rested from all His work which GOD created and made” (Gen. 2:1-3). The origin of the blessing and sanctification of the seventh day was at creation.

The Ten Commandments form the core of the Torah (teachings/instructions) of GOD and the fourth Commandment concerns the Shabbat, for the Almighty GOD wrote saying: “Remember the Sabbath day to keep it holy. Six days shall thou labour, and do all thy work. But the seventh day is the Sabbath of the LORD thy GOD: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the LORD made heaven and earth, the sea and all that in them is, and rested the seventh day: wherefore the LORD blessed the Sabbath day and hallowed it” (Ex. 20:8-11).

And in Deuteronomy we find: “Keep the Sabbath day to sanctify it, as the LORD thy GOD hath commanded thee. Six days thou shalt labour and do all thy work. But the seventh day is the Sabbath of the LORD thy GOD: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thine cattle, nor thy stranger that is within thy gates: that thy manservant and thy maidservant may rest as well as thou. And remember that thou wast a servant in the land of Egypt, and that the LORD thy GOD brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy GOD Commanded thee to keep the Sabbath day” (Deut. 5:12-15).

And further, it is written: “Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations for a perpetual Covenant. It is a sign between Me and the children of Israel forever: for in six days the LORD made heaven and earth, and on the seventh day He rested, and was refreshed” (Ex. 31: 16-17).

It is written: “Ye shall keep My Sabbaths and reverence My sanctuary: I am the LORD” (Lev. 19: 30; 26:2).

As important as the Sanctuary is to GOD, it does not supersede the observance of the Festivals of GOD, of which the Shabbat is chief. According to the Talmud, The construction of the sanctuary does not supersede the observance of the Shabbat as it is written in Leviticus 19:30 (Tractate Yevamot 6a).

The above texts make plain the following:

That GOD is the Master of the universe

That Shabbat is the testimony that He created all things – heaven, earth, sea and all in it in six days and rested on the Shabbat. In other words, all things created, visible or invisible, perceptible or imperceptible by human senses did not evolve, but are the handiwork of GOD the Creator.

GOD gave the Shabbat to Israel as His witnesses. He did not give the Shabbat to nations of the world who worship the “land” and the power its possession implies. GOD did not give it to worshippers of graven idols, who ascribe mastery of the world to such natural forces as the heavenly bodies, fertility, nature and so on that they symbolize by means of idols; nor to the uncircumcised, who are unwilling to curb their lusts for the sake of a higher goal, for it is written: “Hear ye the word which the LORD speaketh unto you, O house of Israel: Thus saith the LORD, learn not the way of the heathen, and be not dismayed at the signs of heaven: for the heathen are dismayed at them: for the customs of the people are vain: for one cutteth a tree out of the forest: the work of the hands of the workmen, with the axe. They deck it with silver and with gold: they fasten it with nails and with hammers, that it move not. They are upright as the palm tree, but speak not, they must needs be borne, because they cannot go. Be not afraid of them: for they cannot do evil, neither also is it in them to do good…” (Jer. 10:1-5).

To observe the Shabbat is to renew faith in a perfect Creator. As George Elliot aptly and eloquently writes: “Against atheism, which denies the existence of a personal GOD; against materialism, which denies that this visible universe has its roots in the unseen; and against secularism, which denies the need to worship, the Shabbat is an eternal witness. It symbolically commemorates that creative power which spoke all things into being, the wisdom which ordered their adaptations and harmony, and the love which made, as well as pronounced, all very good. It is set as the perpetual guardian of man against that spiritual infirmity which has everywhere led him to a denial of the GOD who made him, or to the degradation of that GOD into a creature made with his own hands” (George Elliot, “The Abiding Sabbath,” 1844).

The Shabbat is a memorial or remembrance of creation. To observe the Shabbat is to delight in GOD’s creation. The Shabbat affords the means of capturing some measure of Edenic delight. It offers the opportunity to look at the world through the window of eternity. It is GOD’s kingdom- a day of joy and jubilation (Isa. 58:13). Again, I reference Abraham Joshua Hershel who perceptively interprets such an experience, when he said: “The seventh day is like a palace in time with a kingdom for all. It is not a different state of consciousness but a different climate; it is as if the appearance of all things somehow changed. The primary awareness is one of our being within the Sabbath rather than of the Sabbath being within us. We may not know whether our understanding is correct, or whether our sentiments are noble, but the air of the day surrounds us like spring which spreads over the land without our aid or notice.”

Because GOD had ceased the work of creation, the blessing and sanctification bestowed on the Shabbat were related to no specific process or product, but to time itself. With the sanctification of time, the work of creation reached its climax and its consummation. The Shabbat was appointed that we might learn the meaning and sanctity of time, experiencing time without exploiting it for work but simply as a holy gift out of the hand of GOD. No work may be done. With this sanctification of time, all relationship between man and man and between man and nature, are transformed.

Two versions of the Ten Commandments exist in the Torah and there are variations between them in the presentation of the Shabbat Commandment. As set out above, the version in Exodus 20: 8-11 emphasizes the call for cessation from work in order that we may celebrate GOD’s sacred time. The version in Deuteronomy 5:12-15 places emphasis on ethical implications: equality of man, man’s stewardship over nature. In the version found in Deuteronomy, the memory of the Egyptian slavery is invoked. Egypt represents human conditions that are obnoxious to GOD: one human being transforms another human being into a mere tool and thereby degrades him or her. The Shabbat is the road from slavery to freedom. The Shabbat is, indeed, an excellent reminder of the exodus. It liberates us from the trammels of time and toil. Week after week, Shabbat proclaims that every individual, including the strangers in our midst and the very beasts of the field, enjoy equal rights before GOD. We are to imitate GOD in His rest (Ex. 20:8-11), and to imitate GOD in His redemption (Deut. 5:12-15), in His compassion on the oppressed. At the spiritual level, Egypt is a type of sin. The elect of GOD is in constant and continuous struggle with sin until death. There is constant tension between His spirit (the spirit of GOD in him) and his flesh. His flesh desires to subordinate his spirit to its lusts (sin) (Gal. 5:17). In this constant and continuous struggle, the elect of GOD is in the nature of a man who remains prone to be taken captive by sin. As the text says: “There is not a just man upon earth that doeth good and sinneth not” (Eccles. 7:20). And, of course, sin is sin, whether wilful or ignorant (Lev. 5:17). In the spiritual sense therefore, Shabbat is freedom or redemption from slavery to sin. It is exodus from tension, the installation of man as a sovereign in the world of time.

When we observe the Shabbat we become partners with GOD in creation, and in its transcendent tranquility, we glimpse the world to come.

The Shabbat is a day of contentment. It is insatiable greed that drives people to work uninterruptedly, thus becoming slaves of greater gain. In order to keep up with the joneses, most so-called Christians and unreligious Jews today, like the Israelites of old, choose to work on the Shabbat (Ex. 16:27) hoping to secure added income and goods. But Scripture points to the senselessness of such an effort. What the world needs today is a Shabbat consciousness namely, a consciousness of responsible stewardship of the world – human stewardship which aims not at devouring space, and primary sources continuously in order to increase production, but rather at limiting human greed. The Shabbat Commandment is designed to teach such a responsible stewardship. By enjoining to rest, it teaches human beings to place a limit on productivity and profit, to silence the insatiable human greed. It teaches that man should view himself not as a predator but as a curator of GOD’s creation (Samuel Bacchiocchi, “Divine Rest for Human Restlessness”).

Being the symbol of Divine ownership, the Shabbat constantly reminds the elect of GOD who observes this day as belonging to GOD.

In Exodus 31:17, it is written: “…For in six days the LORD made heaven and earth, and on the seventh day, He rested, and was refreshed.” The literal translation of the term “refreshed” (Heb: va-yinafash, derived from the noun “nefesh,” a term that can refer to a person’s life essence, vitality, psychic energy, or essential character) would be “re-animated.” Anima, the soul of the Divine, is restored to creation and man. The Rabbis therefore, hold that on Shabbat every Jew (spiritual or physical Jew, Israel of GOD) acquires “Neshamah Yeterah,” an additional soul, through whose strength he experiences a foretaste of the delights of redemption and gains endurance for the trials of the week to come. In other words, an elect is rejuvenated and renewed every Shabbat. The verbal form used in Ex. 31:17 “and was refreshed” conveys the notion of a fresh infusion of spiritual and physical vigour, the renewal of one’s total being. Although this phrase ascribes human characteristics to GOD, the language is intended to impress upon an elect, an awareness of the transcendent value of Shabbat observance.

Shabbat convocation is an occasion when the elects of GOD assemble to celebrate and rejoice over GOD’s memorabilia. His sovereignty, His wonderful creation, His successful redemption of His people, and His manifold manifestations of constant love and care. Some of these themes appear in Psalm 92, which is a Psalm, a Song for the Shabbat. Here, the redeemed are invited to celebrate the Shabbat by giving thanks, singing praises and playing the lute, the harp and the lyre (verse 3). The purpose of this joyful celebration is to declare the good news of GOD’s steadfast love and faithfulness (verse 2), to praise the great works of His hands (Verses 4-5), to acknowledge GOD’s care and power (verses 12-15). The celebration of GOD’s goodness and mercy constitute the basis of all true worship offered to GOD on any day of the week. On the Shabbat, however, such worship reaches its fullest expression and experience. First, because the day provides free time to celebrate with heart and mind. Second, because the day stands as a symbol of the past, present and future Divine interventions in human history: creation, redemption, preservation and ultimate restoration (Bacchiocchi, ibid). Every Shabbat the elect of GOD is to renounce dominion over time, thereby renounce autonomy and recognize GOD’s dominion over time and thus, over himself. Keeping Shabbat is acceptance of the sovereignty of GOD.

Observance of the Shabbat sanctifies the elect of GOD. GOD said that Israel was to observe the Shabbat throughout their generations as a perpetual Covenant “that you may know that I am the LORD that doth sanctify you” (Ex. 31:16, 13; Ezek. 20: 12). Just as GOD had set the seventh day apart from the other six days at creation, so He had set Israel (His elect) apart by His Divine calling and their deliverance at the exodus. A Godly Israelite or elect of GOD who observes the Shabbat with his whole heart, would meditate on what GOD intended him to do in order to keep the Shabbat as a holy day. In so doing, he would also be learning much about what it meant for him to keep himself holy as well. The keeping of the Shabbat is thus an object lesson in sanctification.

To keep the Shabbat is to acknowledge that GOD, the Creator of the universe, the GOD of Abraham, Isaac and Jacob is one’s GOD (Ezek. 20:20). It is also an acknowledgement that creation is the handiwork of the Almighty GOD of Abraham, Isaac and Jacob and that nothing evolved by itself.

Since Shabbat observance is the sign of the Covenant and a sign of belonging to GOD, observing the Shabbat is the pledge of the elect of GOD to keep the whole Law. To break the Shabbat Commandment is to reject all the Law. Consequently, obedience to this Commandment is of vital importance to the whole Law. The urgency of obedience is stressed by the words “verily” and “shall” in verse 13 of Exodus Chapter 31, together with the penalty of death prescribed for its violation, twice stated in verses 14 and 15. The penalty for adultery by a married woman is death.

True religion requires the imitation of GOD. Idolatory seeks to create imitations of GOD, by creating man-made idols which represent and reflect GOD to men. True religion seeks to imitate GOD by being like Him and by obeying His Commands. To observe the Shabbat is to imitate GOD and to be like Him.

In a materialistic and money-oriented world in which the seventh day (Shabbat) has been turned to a major commercial day for huge profit making and most secular activities and sensual pleasures, to shun the world and to observe the Shabbat is to demonstrate one’s faith in GOD. It is reciprocally an opportunity for GOD to demonstrate His faithfulness to His elect. To illustrate, suppose you are an elect of GOD and a farmer. The weather forecast was for a hail storm, which would arrive on the first day of the week. Your crops had not been fully harvested and the sixth day of the week was drawing to a close. To obey the Commandment to keep the Shabbat holy would require you not to harvest your crops, knowing full well that the hail storm might destroy them before you could finish the harvest. All of your pagan neighbours and associates and friends and relatives would be watching to see the measure of your faith in GOD to protect your crops and to provide for you. They would also watch to see what your GOD would do. By obeying the Shabbat Commandment, a situation is created in which GOD can prove Himself to be GOD, to manifest His power and provision for you in a magnificent way.

There is a relationship between the first three of the Ten Commandments and the Shabbat Commandment (fourth). The first three Commandments impress upon the elect the necessity and indeed, the priority, of worship. The Shabbat Commandment ensures the time which is required for worship. It prohibits pre-occupation with the normal activity of work so that men may worship GOD. The Shabbat is therefore, the basis of true worship, and called a day of holy convocation (Lev. 23:3).

The Shabbat is a source of blessing from GOD. Those who observe the Shabbat have chosen greatness. The promise is in the text which says: “If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day: and call the Shabbat a delight, the holy of the LORD honourable; and shalt honour Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the LORD: and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it” (Isa. 58:13-14). The heritage of Jacob is GOD’s eternal kingdom.

To observe the Shabbat in its true meaning in the present world will earn one merit to inherit the world to come, for the text says: “…Well done, thou good and faithful servant: thou hast been faithful over a few things: I will make thee ruler over many things: enter thou into the joy of the LORD” (Matt. 25:21; Lk. 19:17).

Those who delight in the Shabbat will inherit eternal honour; those who savour it will merit life, and also those who love the speech that befits it have chosen greatness (Orthodox Jewish Siddur).

They shall rejoice in your kingship, those who observe the Shabbat and call it a delight. The people that sanctify the seventh day, they will all be satisfied and delighted from your goodness. And the seventh – you found favour in it and sanctified it. “Most coveted of days, you called it, a remembrance of creation” (Orthodox Jewish Siddur).

The prohibitions on work are designed to make us stop - if only for one day of the week - our relentless efforts to tame, to conquer, to subdue the earth and everything on it.

Augustine of Hippo (354-430 AD) captured the meaning and essence of the Shabbat in one of the most sublime chapters of his “Confessions” when he prayed: “O LORD GOD, thou who hast given us all, grant us thy peace, the peace of rest, the peace of the Sabbath, the peace without an evening. For this very beautiful order of things will pass away when they have accomplished their appointed purpose. They all were made with a “morning” and an “evening.” But the seventh day is without an evening and it has no setting, because thou hast sanctified it so that it may last eternally. Thy resting on the seventh day after the completion of Thy works, foretells us through the voice of thy Book, that we also, after completing our works through thy generosity, in the Sabbath of eternal life shall rest in thee.” It is well to note, however, that this mystical and eschatological interpretation of the Shabbat shows what a profound appreciation Augustine had for its significance, in spite of the fact that he failed to accept the literal observance of the Shabbat Commandment.

From the Code of Jewish Law (Schulchan Aruch) we read that the holy Shabbat is the great sign and covenant that the Most High, blessed be His name, has given us to know “That in six days GOD made the heavens and the earth and all that is in them and rested on the seventh day,” and that is the foundation of the Faith: for our Rabbis, of blessed memory, said that Shabbat is equal to all other commandments. Observing all the laws of the Shabbat is like the observance of the entire Torah, and the desecration of the Shabbat is like the denial of the Torah in its entirety. And thus it is said: “Also on mount Sinai camest Thou down … and Thou gavest them ordinance … and Thy Holy Shabbat madest Thou known unto them” (Neh. 9:13-14).

SHABBAT OBSERVANCE (SH’MIRAT SHABBAT)

Observance of the Shabbat entails cessation from work. “You shall do no work” was the Divine Command. But what constitutes work? The Torah lists only a few prohibitions explicitly:

Let no one leave his place on the seventh day (Ex. 16:29).

Whoever does any work on it shall die (Ex. 31:14-15; 35:2) or be cut off (excision) from among his people (31:14).

You shall kindle no fire throughout your habitations upon the Shabbat day (Ex. 35:3).

In the Prophetic books references are found to what was then regarded as work.

The book of Amos 8:5 refers to the prohibition of trading on the Shabbat. The Prophet Amos castigates those that were impatient for the passing of the Shabbat because it interfered with their usurious business.

The Prophet Jeremiah emphasized this prohibition, and warns the people against carrying burdens or performing any kind of work on the Shabbat, for it is written: “Thus saith the LORD: Take heed to yourselves and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem. Neither carry forth a burden out of your houses on the Sabbath day, neither do ye any work, but hallow ye the Sabbath day, as I Commanded your fathers” (Jer. 17:21-22).

Nehemiah entered into a covenant with the people not to buy of strangers who bring their wares to market on the Shabbat. The text says: “And if the people of the land bring ware or any victual on the Sabbath day to sell, that we would not buy it of them on the Sabbath, or on the holy day: and that we would leave the seventh year, and the exaction of every debt” (Neh. 10:31).

When Nehemiah found out that this covenant was disregarded and saw the people doing all kinds of work, as treading wine presses, lading asses, carrying wine, grapes, figs and all manner of burdens, he remonstrated with the Elders and closed the gates of Jerusalem on the Shabbat, so that the merchants have to remain outside the city.

For the sake of emphasis it is recorded thus: “In those days saw I in Judah some treading wine presses on the Sabbath, and bringing in sheaves, and lading asses: as also wine, grapes , and figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day: and I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Sabbath unto the children of Judah, and in Jerusalem. Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the Sabbath day? Did not your fathers thus, and did not our GOD bring all this evil upon us, and upon this city? Yet ye bring more wrath upon Israel by profaning the Sabbath. And it came to pass, that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the Sabbath day. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. Then I testified against them, and said unto them, Why lodge ye about the wall? If ye do so again, I will lay hands on you. From that time forth came they no more on the Sabbath. And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the Sabbath day” (Neh. 13:15-22).

Commercial activities are clearly incompatible with the Shabbat.

Speaking through the Prophet Isaiah, GOD condemned Judah and Jerusalem for their vain Shabbat observance (Isa.1:13). And in Isaiah 58:13, the people are told the meaning of calling the Shabbat a delight and honourable, for it is written: “If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the LORD, honourable; and shalt honour Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words.”

There is a warning against polluting the Shabbat, in Isaiah 56 to everyone and to the eunuch and the stranger [Gentile] who join the people of GOD to worship Him and keep His Covenant. It is written: “Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from His people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the LORD unto the eunuchs that keep My Sabbaths, and choose the things that please Me, and take hold of My covenant; Even unto them will I give in Mine house and within My walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the LORD, to serve Him, and to love the name of the LORD, to be His servants, every one that keepeth the Sabbath from polluting it, and taketh hold of My covenant; Even them will I bring to My holy mountain, and make them joyful in My house of prayer: their burnt offerings and their sacrifices shall be accepted upon Mine altar; for Mine house shall be called an house of prayer for all people. The LORD GOD which gathereth the outcasts of Israel saith, Yet will I gather others to Him, beside those that are gathered unto Him” (Isa. 56:2-8).

Speaking through the mouth of the Prophet Ezekiel, GOD condemned the rebellion of Israel against Him by polluting the Shabbat, for it is written: “Moreover also I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the LORD that sanctify them. But the house of Israel rebelled against Me in the wilderness: they walked not in My statutes, and they despised My judgments, which if a man do, he shall even live in them; and My Sabbaths they greatly polluted: then I said, I would pour out My fury upon them in the wilderness, to consume them. But I wrought for My Name's sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up My hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised My judgments, and walked not in My statutes, but polluted My Sabbaths: for their heart went after their idols. Nevertheless Mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the LORD your GOD; walk in My statutes, and keep My judgments, and do them; And hallow My Sabbaths; and they shall be a sign between Me and you, that ye may know that I am the LORD your GOD. Notwithstanding the children rebelled against Me: they walked not in My statutes, neither kept My judgments to do them, which if a man do, he shall even live in them; they polluted My Sabbaths: then I said, I would pour out My fury upon them, to accomplish My anger against them in the wilderness. Nevertheless I withdrew Mine hand, and wrought for My name's sake, that it should not be polluted in the sight of the heathen, in whose sight I brought them forth. I lifted up Mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries; Because they had not executed My judgments, but had despised My statutes, and had polluted My Sabbaths, and their eyes were after their fathers' idols” (Ezek. 20: 12-24).

GOD also said: “Thou hast despised Mine holy things, and hast profaned My Sabbaths … Her priests have violated My law, and have profaned Mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean, and have hid their eyes from My Sabbaths, and I am profaned among them” (Ezek. 22:8, 26).

GOD said further: “Moreover this they have done unto Me: they have defiled My sanctuary in the same day, and have profaned My Sabbaths” (Ezek. 23:38).

Through the Prophet Hosea, GOD threatened the cessation of the Shabbat and other Feasts as a punishment to disloyal Israel, for it is written: “I will also cause all her mirth to cease, her feast days, her new moons, and her Sabbaths, and all her solemn feasts” (Hos. 2:11).

In the Prophet Jeremiah’s Lamentations we read: “Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, and did mock at her Sabbaths” (Lam.1:7). We also read: “And he hath violently taken away His Tabernacle, as if it were of a garden: he hath destroyed His places of the assembly: the LORD hath caused the solemn feasts and Sabbaths to be forgotten in Zion, and hath despised in the indignation of His anger the king and the Priest” (Lam. 2:6).

A travel through the forest of the Scriptures would reveal other references to the Shabbat just to underscore the importance of the day and its well deserved designation as “a precious gift from on High” (Matanah Tobah). In none of those references can one find information regarding the way the day is to be observed any more than have been shown above, especially as regards the meaning of the term “work.”

The true meaning of the type of work forbidden by the Shabbat Commandment was the subject of some controversy in the time of Yahshua the Messiah. There are also differences of opinion on the interpretation of the injunction, “Thou shalt not kindle fire in your dwelling of the Sabbath day” (Ex. 35:3). The same would not be said of “Not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words” (Isa. 58:13). The reason being that human rest on Shabbat, as understood, is not a self-centered (anthropocentric) relaxation when all wishes and desires can be fulfilled without restraint, but rather a Divine-centered (theocentric) rest, when, freed from the care of work, a person becomes free for GOD Himself. Therefore, any activity or action or conduct that is not centered on GOD is forbidden and must be avoided as they are prohibited, be it viewing the television, listening to radio, reading of newspapers, reading of business and personal letters, unless personal letter is already open, surfing the internet by telephone or computer, unnecessary exertion, such as running for any purpose not connected with worship or Scriptural study, making calculations, making verbal agreements for fulfilment after the Shabbat, (thus a man is forbidden to examine his fields or to hire workmen during the Shabbat), discussing politics, football or other games and sporting competitions, tale bearing, backbiting and discussing people (gossip), to speak of profane objects generally, and just anything not centered on GOD the Creator. One is forbidden to walk (even less than the forbidden distance of 2,000 cubits) from town and wait on the way till sunset and then proceed on his journey.

Anything that may give the Shabbat a workaday character (uvda De-hol) is also prohibited, including the use of telephone as by making and answering telephone calls (Shabbat 150a, b). But using the telephone to call 911(emergency) or driving to take someone to the hospital may be pikuach nefesh, which is an act to save the life of another. In such circumstance all laws are not applicable with the exceptions of those relating to idolatory, adultery or murder. There are four [dimensions] to the [observance of] the Shabbat: two originating in the Torah, and two originating in the words of our Sages, which are given exposition by the Prophets. [The two dimensions originating] in the Torah are the commandments "Remember [the Shabbat day]" and "Observe [the Shabbat day]."

The Book of Jubilees or, as it is sometimes called, “The Little Genesis,” purports to be a revelation given by GOD to Moses through the medium of an angel (“The Angel of the Presence”), was written in the latter years of the second century B.C.E during the reign of the Maccabean Prince John Hyrcanus. Just by the way, it is the view of the author of the Book of Jubilees that the Divinely ordained principle according to which history is divided up by year – weeks (periods of 7 years) and Jubilees (i.e. periods of 7 by 7 years) is recognized. Accordingly, he gives a history from creation to Moses, in which the sequence of events is recorded and dated exactly by jubilee –periods, or portions of such. This leads up to a final section in which the Law respecting Jubilees and Sabbatical years is solemnly enjoined. He wanted, it seems, a reformation of the Jewish calendar because the system then prevailing had led to the nation forgetting New moons, Festivals (Feasts), and Shabbats and Jubilees. In other words, there were grave irregularities in the observance of matters which were of Divine obligation.

The Book of Jubilees calls the Shabbat the great sign that work should be done during six days and dropped on the seventh. The text says: “And the angel of the presence spake to Moses according to the word of the LORD, saying: Write the complete history of the creation, how in six days the LORD GOD finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. And He finished all His work on the sixth day -all that is in the heavens and on the earth, and in the seas and in the abysses, and in the light and in the darkness, and in everything. And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work” (2:1, 16-17). The Chief orders of angels also were bidden to observe the Shabbat with the LORD, for the text says: “And all the angels of the presence, and all the angels of sanctification, these two great classes -He hath bidden us to keep the Sabbath with Him in heaven and on earth” (2:18).

In selecting Israel as His chosen people, GOD proposed to make them a Shabbat-observing people. Eating, drinking and blessing GOD are distinguishing features of the Shabbat, besides cessation of work. The Shabbat was given to Jacob and his seed that they might forever remain “the blessed and holy ones of the first Testimony and Law,” as is the seventh day. Labour thereon entails death. Its defilement leads to violent death. Among the acts prohibited are included, preparing food, drawing water, carrying burdens, however small, out of or into the house, or from one house to another. The Shabbat was hallowed in heaven before it was ordained for earth. Israel alone has the right to observe it. Israel here must mean the “Israel of GOD.”

Speaking about Israel and the Shabbat, we find the following texts: “And He said unto us: 'Behold, I will separate unto Myself a people from among all the peoples, and these shall keep the Sabbath day, and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so will I bless them, and they shall be My people and I will be their GOD. And I have chosen the seed of Jacob from amongst all that I have seen, and have written him down as My first-born son ,and have sanctified him unto Myself for ever and ever; and I will teach them the Sabbath day, that they may keep Sabbath thereon from all work.' And thus He created therein a sign in accordance with which they should keep Sabbath with us on the seventh day, to eat and to drink, and to bless Him who has created all things as He has blessed and sanctified unto Himself a peculiar people above all peoples, and that they should keep Sabbath together with us. And He caused His commands to ascend as a sweet savour acceptable before Him all the days . . . There (were) two and twenty heads of mankind from Adam to Jacob, and two and twenty kinds of work were made until the seventh day; this is blessed and holy; and the former also is blessed and holy; and this one serves with that one for sanctification and blessing. And to this (Jacob and his seed) it was granted that they should always be the blessed and holy ones of the first testimony and law, even as He had sanctified and blessed the Sabbath day on the seventh day. He created heaven and earth and everything that He created in six days, and GOD made the seventh day holy, for all His works; therefore He commanded on its behalf that, whoever does any work thereon shall die, and that he who defiles it shall surely die. Wherefore do thou command the children of Israel to observe this day that they may keep it holy and not do thereon any work, and not to defile it, as it is holier than all other days. And whoever profanes it shall surely die, and whoever does thereon any work shall surely die eternally, that the children of Israel may observe this day throughout their generations, and not be rooted out of the land; for it is a holy day and a blessed day. And every one who observes it and keeps Sabbath thereon from all his work, will be holy and blessed throughout all days like unto us. Declare and say to the children of Israel the law of this day both that they should keep Sabbath thereon, and that they should not forsake it in the error of their hearts; (and) that it is not lawful to do any work thereon which is unseemly, to do thereon their own pleasure, and that they should not prepare thereon anything to be eaten or drunk, and (that it is not lawful) to draw water, or bring in or take out thereon through their gates any burden, which they had not prepared for themselves on the sixth day in their dwellings. And they shall not bring in nor take out from house to house on that day; for that day is more holy and blessed than any jubilee day of the jubilees; on this we kept Sabbath in the heavens before it was made known to any flesh to keep Sabbath thereon on the earth. And the Creator of all things blessed it, but He did not sanctify all peoples and nations to keep Sabbath thereon, but Israel alone: them alone he permitted to eat and drink and to keep Sabbath thereon on the earth. And the Creator of all things blessed this day which He had created for blessing and holiness and glory above all days” (2:17-32). Again, every reference to Israel must mean “Israel of GOD.”

And again in Chapter 50 we find recorded as follows: “And behold the commandment regarding the Sabbaths -I have written (them) down for thee- and all the judgments of its laws. Six days shalt thou labour, but on the seventh day is the Sabbath of the LORD your GOD. In it ye shall do no manner of work, ye and your sons, and your men- servants and your maid-servants, and all your cattle and the sojourner also who is with you. And the man that does any work on it shall die: whoever desecrates that day, whoever lies with (his) wife, or whoever says he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draws water thereon which he had not prepared for himself on the sixth day, and whoever takes up any burden to carry it out of his tent or out of his house shall die. Ye shall do no work whatever on the Sabbath day save what ye have prepared for yourselves on the sixth day, so as to eat, and drink, and rest, and keep Sabbath from all work on that day, and to bless the LORD your GOD, who has given you a day of festival and a holy day: and a day of the holy kingdom for all Israel is this day among their days forever. For great is the honour which the LORD has given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongs to the labour of the children of men save burning frankincense and bringing oblations and sacrifices before the LORD for days and for Sabbaths. This work alone shall be done on the Sabbath-days in the sanctuary of the LORD your GOD; that they may atone for Israel with sacrifice continually from day to day for a memorial well-pleasing before the LORD, and that He may receive them always from day to day according as thou hast been commanded. And every man who does any work thereon, or goes a journey, or tills (his) farm, whether in his house or any other place, and whoever lights a fire, or rides on any beast, or travels by ship on the sea, and whoever strikes or kills anything, or slaughters a beast or a bird, or whoever catches an animal or a bird or a fish, or whoever fasts or makes war on the Sabbaths: The man who does any of these things on the Sabbath shall die, so that the children of Israel shall observe the Sabbaths according to the commandments regarding the Sabbaths of the land, as it is written in the tablets, which He gave into my hands that I should write out for thee the laws of the seasons, and the seasons according to the division of their days” (50:6-13).

The Arch angel Michael instructs Seth (Vita Adae Et Evae, 43) not to mourn on the seventh day (Kautzsh, “Apokryphen,” 2:528).

It is perhaps, useful to spare a few words on the Book of Jubilees. It is a well-known book to early Christians and was the major canonical literature of the ancient Jewish Community. This is considered Canonical by the Ethiopian Orthodox Tewahedo Church as well as Beta Israel (Ethiopian Jews), where it is known as the Book of Division. The details on Shabbat keeping as we have in the Book of Jubilees agree in every material particular with Shabbat prohibitions in traditional Judaism as we know them today.

First century A.D. Jewish historian, Flavius Josephus, in his “Antiquities of the Jews” gives the word “Sabbath” the meaning “rest” (1:1) and his description of Shabbat celebration agree with what we find in the Scriptures. He added that the beginning and end of the Shabbat were announced by trumpet blasts as shown in the Mishnah.

Still on Shabbat observance, the Haggadah records that the Shabbat was celebrated in a spirit of fervent joyfulness, never intended to be repressed. “Queen” and “Bride” are two typical appellations for the Shabbat (Shab. 119a). It is the signet on the ring. A special soul (ne shamah yeterah) is given to man on the eve of the Shabbat, and leaves him again at its close (Bezah 16a; Ta’an 27b). The Shabbat is a precious Pearl. The Shabbat was looked upon and observed as a day of joy, as a day of good cheer. Fasting was forbidden upon it (Ber. 31b), even up to noon (Yer. Ta’an 67a; Yer. Ned. 40d). Expenses incurred for a proper, joyful Shabbat celebration do not impoverish (Gen. R.6). On the contrary, riches are the reward of those that enjoy the Shabbat (Shab. 118a). Nothing should be eaten on Friday (Yom Shishi/sixth day) later than the first hour after noon, in order that the Shabbat meal may be better enjoyed (Pes. 99b; Tos. Ber. 5.1; Yer. Pes 87b). Change of garment was deemed essential to a proper observance. White Shabbat garments are mentioned in Shab. 25b. The Shabbat distance (Techum) is not to be exceeded.

From what I have noted in the Torah, Prophets and other sources, it is clear that there is emphatic prohibition from performing any work on Shabbat. In Exodus 20:10, this prohibition is extended to all members of one’s family (including male and female servants), to one’s cattle, and “the stranger that is within thy gates.” The same prohibition from work occurs in Deuteronomy 5:14, where details are added to include one’s ox or ass and a philanthropic motive is assigned for the rest to be given to the servant on that day when it is written: “But the seventh day is the Sabbath of the LORD thy GOD: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.”

The key to this version is social justice. The servant is to rest as you do. He is equal to yourself.

It is also written: “Six days shall thou do thy work, and on seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thine handmaid, and the stranger may be refreshed” (Ex. 23:12).

WHAT WORK IS FORBIDDEN ON SHABBAT DAY?

As noted earlier, there is no precise definition of the term “Work” in the Torah as it relates to prohibited work on Shabbat. It is not circumscribed. From the account of the prohibition against gathering the manna on the Shabbat, it would appear that cooking and baking were understood to be included under the head of work (Ex. 16: 22-27). As noted previously, plowing, sowing and harvesting are included in this prohibition. It is written: “Six days thou shalt work, but on the seventh day thou shalt rest: in earring time and in harvest thou shalt rest” (Ex.34:21).

We would recall that a man was killed by lapidation (stoned to death) by Divine Command, for gathering sticks on Shabbat, for the text says: “And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the Sabbath day. And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. And they put him in ward, because it was not declared what should be done to him. And the LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp. And all the congregation brought him without the camp, and stoned him with stones, and he died; as the LORD commanded Moses” (Num. 15:32-36).

Four months after the revelation at Sinai, came the Commandment by GOD, for it is written: “And let them make Me a sanctuary; that I may dwell among them. According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it” (Ex. 25:8-9). And on the same occasion the Commandment to keep the Shabbat was reiterated: “Six days shall work be done, but on the seventh day there shall be to you an holy day, a Sabbath of rest to the LORD: whosoever doeth work therein shall be put to death” (Ex. 35:2).

According to our Sages, this Commandment teaches us: (1). That the work we are enjoined and empowered to do six days a week is, in essence, the work of making a home for GOD out of the materials of our physical lives; and (2). That this work is the work we must cease on Shabbat.

In other words, in this manner, our Sages wished to indicate that the entire world is GOD’s sanctuary. We toil for Him and we cease from work at His behest, for it is written: “Thus saith the LORD, The heaven is My throne, and the earth is My footstool: where is the house that ye build unto Me? And where is the place of My rest?” (Isa. 66:1).

Studying GOD’s detailed instructions to Moses for the making of the sanctuary, our Sages, in their love for legal precision, laid down strict rules for the Shabbat as they endeavoured to find a Scriptural basis for their assertions. They therefore, designated as work all those activities that were once performed in building the sanctuary in the wilderness, in order, as said earlier on, to show that the entire world is GOD’s sanctuary. They arrived at seven basic categories of prohibited work, sub-dividing them into a total of thirty-nine (39) prohibitions. The 39 melachot (works prohibited on Shabbat) and their derivatives form the basis and core of the Laws of Shabbat rest. The categories of prohibited work are as follows:

1. The growing and preparation of food: 11 prohibitions.

2. The production and preparation of clothing: 13 prohibitions.

3. Leather work and writing: 9 prohibitions.

4. Providing shelter: 2 prohibitions.

5. Kindling and extinguishing fire: 2 prohibitions.

6. Work completion: 1 prohibition.

7. Transportation: 1 prohibition.

Included in category 1 are: plowing, sowing, reaping, all agricultural work; also all cooking, baking and broiling.

Included in category 2 are: shearing, weaving, washing, bleaching, dyeing, spinning, making loops, and separating of threads.

Included in category 3 are: catching an animal, slaughtering, flaying, tanning, salting, curing, preparation of fur, preparation of parchment,

writing and erasing.

Included in category 4 are: building and demolition work.

Included in category 5 are: kindling and extinguishing fire.

Included in category 6 is: the final hammer stroke that completes the object.

Included in category 7 is transportation of goods outside the immediate confines of the home.

Comprehensively, the 39 works prohibited on Shabbat (Melachot) are therefore, as follows:

1. Baking

2. Bleaching

3. Building

4. Carrying from one premise to another

5. Combing raw material

6. Cutting to shape

7. Demolishing

8. Dyeing

9. Erasing

10. Extinguishing a fire

11. Grinding

12. Inserting thread in a loom

13. Kindling a fire

14. Kneading

15. Marking out

16. Plowing

17. Reaping

18. Removing the finished article

19. Scrapping off the hair

20. Selecting

21. Separating into threads

22. Sewing

23. Sheaf-making

24. Sheep-shearing

25. Sifting

26. Skinning or flaying

27. Slaughtering

28. Sowing

29. Spinning

30. Tanning

31. Tearing

32. Beating with a hammer

33. Threshing

34. Trapping

35. Tying a knot

36. Untying a knot

37. Weaving

38. Winnowing

39. Writing

Source: Babylonian Talmud, Shabbat 106a

Each of these 39 classes of work (avot=fathers) comprises a number of kinds of work which resemble it in some form or other. The specific kinds of work comprised under one head are called the “toladot” (children) of that class. For instance, the class of plowing, which embraces such kinds of work as digging or making canals, has for its toladot such labours as weeding, or the pruning of trees (Shab. 103a, “Yad,lc viii. 1).

Similarly, reaping, which implies all kinds of harvesting, whether of grain, vegetables, or fruits, has for its toladot such acts as plucking fruit from a tree, or tearing off grass, or mold that has grown on a box or a barrel. Or cutting off a flower.

There was no distinction in the punishment meted out to the transgressor, whether he performed one of the chief works (avot) or one of their toladot, except as regards the sacrifice to be offered in case a number of works coming under the same head were performed unwittingly (“Shogeg.” “Yad,” lc vii. 7, 8). In either case if the work was done wittingly (“mezid”) in the presence of two witnesses who had warned the transgressor of the attendant penalty, the punishment was lapidation (stoning). If there were no witnesses, the punishment was “karet” (cutting off), and if the transgression was committed unwittingly, the transgressor had to bring a sin offering (chatat).

Our Sages also laid down injunctions that would prevent any violation of the Torah Laws. It is forbidden to handle on the Shabbat, objects that are set aside (muktzeh) for work prohibited on that day. For instance, it is forbidden to handle money on Shabbat. It is considered a desecration. On this day, man avows his independence of that which is the world’s chief idol. It is forbidden to handle stones, boards, pens, pencils and hammers, and objects not regarded as vessels (e.g. a candlestick in which candles have burned, although they are now extinguished, or a purse in which money has been held, although now empty), since these objects were “set aside” for service such as is not permitted on the Shabbat.

Vessels or other objects that are used in work prohibited on the Shabbat may not be handled unless they are needed for an action that may be performed. For instance, a hammer may be handled if the place whereon it lies is needed, but it may not be handled for its own sake.

It is also forbidden to handle objects that came into their present form of existence on the Shabbat (“nolad”), as an egg laid, fruit that fell from a tree or milk milked by a non-Jew, on Shabbat.

Regulations were imposed for the sake of ensuring true Shabbat rest (shvut). They include prohibitions against sports, dancing, swimming, boating and anything that interferes with the spiritual character of Shabbat rest.

It is forbidden to sweep the floor even if the floor is made of boards or stones.

According to Eliyahu Touger on “SABBATH,” [The two dimensions] given exposition by the Prophets are honor and pleasure, as (Isa. 58:13) states: "And you shall call the Shabbat “A delight, sanctified unto GOD and honored.”

What is meant by honor? This refers to our Sages' statement that it is a mitzvah for a person to wash his face, his hands, and his feet in hot water on Friday in honor of the Shabbat. He should wrap himself in tzitzit and sit with proper respect, waiting to receive the Shabbat as one goes out to greet a king.

The Sages of the former generations would gather their students together on Friday, wrap themselves [in fine robes] and say, "Come, let us go out and greet the Shabbat, the king.”

Among the ways of honoring the Shabbat is wearing a clean garment. One's Shabbat garments should not resemble one's weekday clothes. A person who does not have a different garment for the Shabbat should allow his robe to hang low, so that his [Shabbat] clothing will not resemble the clothes he wears during the week.

Ezra ordained that the people launder their clothes on Thursday as an expression of honor for the Shabbat.

In respect for the Shabbat, it is forbidden to plan a meal or a winefest for Friday.

[According to the letter of the law], one may eat or drink until nightfall. Nevertheless, as an expression of honor for the Shabbat, a person should refrain from planning a meal for [mid] afternoon on Friday, so that he will enter the Shabbat with an appetite.

A person should prepare his table on Friday, even if he is [to partake] only [of an amount of food] equivalent to the size of an olive. Similarly, a person should prepare his table on Saturday night, even if he is [to partake] only [of an amount of food] equivalent to the size of an olive. [In this manner], he shows his respect for the Shabbat when it enters and when it departs.

One should prepare one's house while it is still day as an expression of respect for the Shabbat. There should be a lamp burning, a table prepared [with food] to eat, and a couch bedecked with spreads. All of these are expressions of honor for the Shabbat.

Even a very important person who is unaccustomed to buying items at the marketplace or to doing housework is required to perform tasks to prepare by himself for the Shabbat. This is an expression of his own personal honor.

The Sages of the former generations [would involve themselves in such activities]: There was one who would cook, one who would salt meat, one would braid wicks, and one who would kindle the lamps. Others would go out and purchase food and beverages for the Shabbat, even though this was not their ordinary practice. The more one involves oneself in such activities, the more praiseworthy it is.

What is meant by [Shabbat] delight? This refers to our Sages' statement that a person must prepare a particularly sumptuous dish and a pleasantly flavored beverage for the Shabbat. All of this must be done within the context of a person's financial status.

The more one spends [both financially], in expenses undertaken for the Shabbat and [in effort,] in the preparation of many good foods, the more praiseworthy it is. If, however, this is not within one's [financial] capacity, even if one merely stews food or the like in honor of the Shabbat, this is considered to be Shabbat delight.

One is not obligated to strain oneself or to borrow from others in order to prepare more food for the Shabbat. The Sages of the former generations said, "Make your Shabbats as weekdays, but do not depend on others."

A person who is indulgent and wealthy and conducts all his days as Shabbats must also partake of different foods on the Shabbat from those of which he partakes during the week. If [his fare] cannot be changed, he should [at least] change the time at which he eats [his meals]. [For example], if he usually eats early, he should eat later. If he usually eats late, he should eat earlier.

A person is obligated to eat three meals on the Shabbat: one in the evening, one in the morning, and one in the afternoon. One should be extremely careful regarding these three meals, not to eat any less. Even a poor man who derives his livelihood from charity should eat three meals [on the Shabbat].

[Nevertheless,] a person who is sick from overeating, or one who fasts constantly is not obligated to partake of three meals.

All these three meals must be significant [sittings] at which wine is served; at each, one must break bread on two full loaves. The same applies regarding the holy days.

Eating meat and drinking wine on the Shabbat is a form of pleasure for a person, provided this is within his [financial] capacity.

On the Shabbats and other holy days, a significant meal at which wine will be served is forbidden to be scheduled for the time the house of study is in session. Instead, the practice of the righteous of the former generations would be as follows: A person would recite the morning service and the additional service in the synagogue. Afterwards, he would return home and partake of the second [Shabbat] meal. He would then proceed to the house of study, to read [from the Written Law] and to study [the Oral Law] until the afternoon, at which time he would recite the afternoon service. He would then [partake of] the third [Shabbat] meal, a significant [sitting] at which wine is served, and continue eating and drinking until the Shabbat passed.

It is forbidden for a person to travel more than three parsa'ot from the beginning of the day on Friday. [This restriction was adopted] so that one will arrive home early in the day and prepare one's Shabbat meals. [One may not rely on] the members of one's household to prepare for him, [for they] do not know that one will arrive on this day.

Needless to say, [this restriction applies] when one is visiting others, since [by arriving unexpectedly,] one will embarrass them, for they will not have made the preparations appropriate for hosting guests.

It is forbidden to fast, to cry out [to GOD], to offer supplication, or to entreat [His] mercy on the Shabbat. It is forbidden to fast on the Shabbat for the express purpose of fasting, even for a very short time. And to fast until noontime it is forbidden in any event, even if not done for the express purpose of fasting (Schulchan Aruch). Even when [a community is beset] by a distressing circumstance that would ordinarily require the community to fast, we do not fast on the Shabbat or holy days.

One is forbidden to be grieved about any distress, GOD forbid, but should pray for mercy to the good GOD (Schulchan Aruch).

[There are, however, exceptions. They include] a city surrounded by gentiles or a [flooding] river, and a ship sinking at sea. We may sound the trumpets on the Shabbat to summon help for them, offer supplications on their behalf, and ask for mercy for them.

We do not lay siege to gentile cities less than three days before the Shabbat, so that the minds of the warriors will become settled and they will not be agitated and preoccupied on the Shabbat.

For this reason, we may not set sail on a ship less than three days before the Shabbat, so that one's mind will be settled before the Shabbat and one will not suffer excessive discomfort. For the sake of a mitzvah, however, one may set out on a sea journey even on Friday. One should enter into an agreement that [the ship] interrupt [its journey] on the Shabbat. [If, however,] this agreement is not kept [it is not of consequence].

[The observance of] the Shabbat and [the prohibition against] worshiping false deities are each equivalent to [the observance] of all the mitzvot of the Torah. And the Shabbat is the eternal sign between the Holy One, blessed be He, and His people.

For this reason, whoever transgresses the other mitzvot is considered to be one of the wicked of Israel, but a person who violates the Shabbat is considered as an idolator. Both of them are considered to be equivalent to gentiles in all regards. Therefore, our Prophets praise [Shabbat observance], saying (Isa. 56:2): "Happy is the man who does the following, and the mortal who holds fast to it, who keeps the Shabbat, without desecrating it...."

It is explicitly stated in our prophetic tradition that whoever observes the Shabbat according to law and honors it and delights in it according to his ability will receive reward in this world in addition to the reward that is preserved for the world to come, as (Isa. 58:14) states: "You will then delight in GOD. I will cause you to ride on the high places of the earth, and I will nourish you with the heritage of Jacob your ancestor'; thus has the mouth of GOD spoken."

Conservative Jews (Movement) hold the view that operating a car on Shabbat is permissible if the distance of the Synagogue exceeds the 2,000 cubits limit provided that the use of the car is strictly for the purpose only of going to the Synagogue for services and back. The Orthodox on the other hand, would rather pray at home than violate the 2,000 cubits limit.

A Jew who instructs a gentile to perform a [forbidden] labor on his behalf on the Shabbat commits a transgression and should be given stripes for rebellion [as punishment]. Nevertheless, he is permitted to benefit from the labor on Saturday night after waiting the time it takes for the labor to have been performed (“Shabbat,” Translated by Eliyahu Touger).

In Orthodox tradition, ordinarily, the following activities constitute Shabbat violations:

Using the telephone for any reason

Driving for any reason

Driving to visit someone in the hospital

Driving to get to the Synagogue

Driving to take a sick animal to the veterinary

Using a computer

Turning a light or a gas/stove off

Putting a candle out

Writing or drawing for pleasure

Turning electrical equipment off during a power failure.

Arising from what is considered “work,” the implications are that objects other than clothing, be they as small as a handkerchief may not be carried outside the home on Shabbat. Persons, however, may be carried- for instance, babies. A person may not carry the Tallit in its bag to the synagogue, but may put it on at home, whereupon it becomes a garment.

Movement from city to city is prohibited. The limit for working beyond the built-up section of town is 2,000 cubits. This has been discussed earlier, save to say that if food is placed at the outermost limit of the 2,000 cubits, this spot become becomes a dwelling place, and the person is allowed to walk another 2,000 cubits in the same direction. It is therefore, a profanation of Shabbat to travel from town or city to city or state to state to attend combined services on Shabbat. If travel for such purposes would entail such a profanation of the day, the better practice is to travel to the city or town or the very Synagogue the day before (Yom shishi/6th day) the onset of the Shabbat.

There are activities that are forbidden on the Sabbath despite the fact that they do not resemble the [forbidden] labors, nor will they lead to [the performance of] the [forbidden] labors.

Why then are [these activities] forbidden? Because it is written [Isaiah 58:13], "If you restrain your feet, because of the Sabbath, and [refrain] from pursuing your desires on My holy day..." and it is written [ibid.], " And you shall honor it [by refraining] from following your [ordinary] ways, attending to your wants, and speaking about [mundane] matters."

Therefore, it is forbidden for a person to go and tend to his [mundane] concerns on the Sabbath, or even to speak about them - e.g., to discuss with a partner which merchandise should be sold on the morrow or which should be bought, how this building should be constructed, or which merchandise should be taken to a particular place. Speaking about all matters of this like is included in the prohibition [against] "...speaking about [mundane] matters."

It is forbidden for a person to check his gardens and fields on the Sabbath to see what they require or to see how their fruit is growing, for this involves going to "pursue your desires (“Shabbat,” Translated by Eliyahu Touger).

From the Code of Jewish Law (Schulchan Aruch) we find the following information:

A violator of the Shabbat publicly is regarded as an idolator in every respect. If he touches wine it becomes unfit for use; the bread he baked is considered like bread of an idolator; the soup he cooks is considered like the cooking of an idolator. Publicity is constituted through the mere knowledge by ten Jews of the desecration without their actually seeing same. This is the law as deducted from the Talmud and the codes. The reason is not far-fetched, for it is written: “And hallow My Sabbaths; and they shall be a sign between Me and you, that ye may know that I am the LORD your GOD” (Ezek. 20:20). When a child of the covenant does not sanctify or hallow the Shabbat, the implication is that he rejects YHVH as his GOD. Once YHVH ceases to be his GOD, a non-GOD takes the place of YHVH in his life because nature abhors a vacuum. It is either GOD or some god automatically. This is idolatory and it is one of the cardinal sins against YHVH, the Holy One of Israel.

It is forbidden to handle a dead body on the Shabbat.

A thing which cannot be eaten at all without being purged with water, must not be purged on the Shabbat even with cold water.

If fruit is found lying under a tree, it is forbidden even to handle it on the Shabbat, for perchance it fell off the tree that very day.

It is forbidden to press out fruit to make some juice/beverage therefrom. One should not even squeeze out lemons into water to make lemonade therefrom.

If rain descended upon one’s clothes while walking, he may go into the house, and when he removes the clothes he is not allowed to spread them out so that they may dry; even if one’s clothes be only moist with perspiration he is not permitted to spread them out.

It is forbidden to tear or twine even two threads or hair that was plucked.

It is forbidden to catch any living thing on the Shabbat; it is forbidden to catch even a flea, but if it be on the body of a man and sting him, he is allowed to take it and throw it away on account of the bodily pain. He is, however, not allowed to kill it because it is forbidden to kill anything that possesses life. Concerning lice, however, since they are created only by perspiration, it is permissible to kill them. Nevertheless, those found on clothes should not be killed, but be taken and thrown away; he may kill only those that are found in the head.

It is forbidden to let blood, and it is forbidden even to suck out the blood flowing out of the teeth. It is likewise forbidden to put a plaster upon a wound to pull out blood and puss. And it is certainly forbidden to press out blood or puss from a wound.

It is forbidden to break or cut anything which is not food, but whatever is food even only for an animal is permissible.

It is forbidden to make any use of a tree, no matter whether it is flourishing or decayed even if he does not shake the tree thereby (as the shaking of the tree is prohibited in itself, it being one of the things forbidden to be handled on the Shabbat); one should not climb up thereon, nor suspend himself therefrom. It is also forbidden to place an article thereon, or take it therefrom, or to tie an animal thereto or the like. It is forbidden to make use even of the sides of a tree, hence if a basket is suspended therefrom, it is forbidden to take anything from the basket, or put anything therein, in as much as the basket counts as the side of the tree. However, if a nail is driven in the tree and the basket is suspended therefrom, it is permissible to take therefrom or place therein, as the basket is then considered as only contiguous to its side. It is, however, forbidden to remove the basket itself therefrom, or to hand it thereon, as he would thus make use of the nail which is considered as the side of the tree.

A vessel in which flowers or plants are cultivated, whether for their beauty or fragrance, are forbidden to be plucked in the same manner that it is forbidden to pluck from a tree. When the vessel is standing on the ground, care should be taken not to remove it from there and place it in some other place, because when it stands on the ground it grows from the odor produced from the soil. Therefore, he who removes it from there is as guilty as the one who plucks (growing objects). If the vessel stands in some other place it is likewise forbidden to be removed from there and placed on the ground, because then it is equivalent to planting. All these should be strictly observed whether the vessel be of wood or of clay, whether it be with an aperture or without one.

It is forbidden to write or draw a picture, even with the finger, out of the liquid spilled on the table, or on the vapor on the panes of glass, or anything similar thereto although it is not of a durable nature. It is forbidden even to make a mark with the finger nails upon a certain thing as a mark. If wax or the like was found on a book, even if it be only on one letter of the book, it must not be removed.

Just as it is forbidden to write, so is it forbidden to erase anything that was written. Nevertheless, it is permissible to break and eat on Shabbat those cakes upon which letters or figures were made.

On the Shabbat, it is forbidden to respond to the call of nature in a field that is ploughed. As far as a field belonging to someone else is concerned, it is forbidden there even on weekdays.

It is forbidden to carry a covering as a protection from the sun or from the rain, which is commonly known as an umbrella, because it is considered as making a tent.

Regarding ornaments, a man should be careful not to go with a ring on which a seal is not engraved and the more so should he abstain from carrying his watch with him. The watch which lies in the pocket is a burden and cannot be permitted to be carried.

It is permissible to go out with two garments on the Shabbat, wearing one above the other, even if he does not need to wear the garment himself, and only takes it out for a neighbor who needs it or the like. This is only true when at times he is accustomed to wear two such garments on week days, thus it is his usual costume (even if most of the time he does not dress himself thus). If, however, he was not accustomed to wear such two garments, he is forbidden to go out with them on the Shabbat, because the second one is like a mere burden. The same law applies to two felt-shoes, and with a big hat over a small hat, and the like.

If, GOD forbid, a fire breaks out on the Shabbat, it is forbidden to save even articles permissible to handle on Shabbat and be brought to a place of safety. Only that which is required for the needs of the day may be saved, as for instance, if the fire broke out on Shabbat eve before the meal, he may save food for three meals, whatever is suitable food for a man or for an animal; if it occurred in the morning, he may save food for two meals, and if in the afternoon, food for one meal. If one vessel contains much food, as for instance, a vessel containing many loaves of bread, or a barrel full of wine, or the like, since he is able to move it out in one time it is permissible to do so. If he spread out a sheet or the like and put therein whatever he could of food and liquid and takes it out at one time it is likewise permissible. He is also allowed to take all the vessels that he needs for the use of the day.

The houses in which there is no fire, but they are near to the fire and the owners fear that it will reach there as well, since they are not greatly terrified they are allowed to save anything and bring it to a place where it is permissible to carry it to.

All sacred books, whether written or printed, may be saved from a fire, a flood or the like, and carried even into a court or into a lane whereto it is forbidden to be carried out because there was no eruv made, providing they are in a condition where an inter-court eruv or the partnership of the lane would make it legal (to carry things thereto).

It is permitted to save the case of the book together with the book, and the case of the tephilin together with the tephilin. Tephilin is phylactery.

A scroll of the Torah should be saved in preference to other sacred books.

If there is a doubtful apprehension of the loss of life, it is permissible to extinguish the fire. Therefore, in places where Jews live among non-Jews, it is permissible to quench the fire even when it is in the house of a non-Jew; and all depends upon the circumstances of the case. It is only permissible to quench the fire, but it is forbidden to defile the Shabbat in order to save some money (property).

A thing “newly born,” that is, that which has originated on that day, such as ashes from a fire kindled on that day through a non-Jew, or an egg which was laid on that day, and water dripping from the trees in the month of Nisan, and even that which has not originated on that day but was the result of labor which is forbidden on the Shabbat, such as fruit which fell from a tree or which a non-Jew had plucked on the Shabbat or milk from the milking done on the Shabbat, and the like, is also forbidden to be handled.

Anything that is filthy, e.g., excrements or the throwing up, whether of human beings or of cocks, if they be found either in the house or in the court where people live, may be removed to a dung-hill. A vessel for the collection of excrement, and a tub for urine may be replaced as long as it is in one’s hand, pursuant to the law regarding anything that is muktzeh, that as long as it is in one’s hand it may be carried and placed in any place he sees fit. However, after the above articles were replaced, they may not be touched, because they are extremely repulsive. But if needed for human dignity, the above may be replaced. If water may be put in such vessels which should be fit to water animals therewith, it may be replaced by doing so.

If a non-Jewish doctor vaccinates children, if possible, the Jew should offer him a compensation to postpone the vaccination till after the Shabbat. If he is unable to do so and it must be done on the Shabbat, the Jew should not hold the child then, but a non-Jew should hold him.

INTERPRETATION OF “YE SHALL KINDLE NO FIRE THROUGHOUT YOUR HABITATIONS” (EX. 35:3).

Put another way, although cooking is prohibited, the use of food simmering in heat (though not on an open fire) is permitted. Jewish women customarily placed a dish in the oven on Friday (Yom Shishi) afternoon, where it would simmer until Shabbat noon, serving as the midday meal. The use of microwave on the Shabbat to cook or heat-up cooked food is prohibited.

The word “kindle” in Strong Exhaustive Concordance is #1197. The Hebrew word for “kindle” is ba’ar which means ‘to begin’ to burn, be kindled, start burning to burn, consume, kindle, to heat. To heat is exactly what we do when using the microwave. It is therefore, a violation of Shabbat Law to use the microwave on Shabbat.

The melacha of lighting a fire also includes adding fuel to a fire, or stoking its embers or coals so as to increase its heat. The Samaritans, Sadducces and Karaites observed their Shabbat in the cold and dark. Although food cooked before Shabbat may have retained some of its warmth for the erev Shabbat (Shabbat eve) meal, their Shabbat meal consisted of cold food only. The Pharisees reject this interpretation of Exodus 35:3 as ascetic literalism and wrong. The difference between the sects being the rejection of Oral Torah by the Samaritans, Sadducces and Karaites and acceptance of the Oral Torah by the Pharisees.

The prohibition against making fire is also said by the Sages to mean that one should not kindle the fires of controversy against one’s fellow human being on Shabbat.

SUSPENSION OF THE SHABBAT (“DOCHIN ET HA SHABBAT”- PUSH ASIDE OR SETBACK THE SHABBAT)

For a higher duty, that of observing the Shabbat was held in abeyance. As Yahshua said, the Priests profane the Shabbat and it is not counted against them, for the text says: “Or have ye not read in the law, how that on the Sabbath days the Priests in the temple profane the Sabbath, and are blameless?” (Matt. 12:5). This happens in the discharge of their sacerdotal work at the altar, or while performing the sacrificial rite, or any other work assigned to them, for “En Shabbat ba mikdash” – The Shabbat Law is not applicable to the service in the Temple (Pes. 65a).

Acts necessary for the Passover are not affected by the prohibitions on Shabbat (Pes. 6:1, 2).

Circumcision (brit milah) takes precedence of the Shabbat, though whatever preparations for this rite that can be completed previously should not be left for the Shabbat. Yahshua said: “If a man on the Sabbath day receive circumcision, that the Law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the Sabbath day?” (Jn. 7:23).

Whenever there is danger to life, for the text says: “And he saith unto them, Is it lawful to do good on the Sabbath days, or to do evil? To save life, or to kill? But they held their peace” (Mk. 3:4. Also Lk. 6:9). Or where a Jewish woman or woman is in the throes of childbirth, the Shabbat Law is set aside. In the case of one dangerously sick, whatever was ordered or prescribed by a competent physician might be done regardless of the Shabbat. It is forbidden to delay in such a case, for it was intended that man should live by the Law, and not die through it.

Water might be heated and lamps lighted. In accidents too, every help might be extended. The story of the Good Samaritan is instructive, for the text says: “And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise” (Lk. 10:30-37).

We find the following information on the “SABBATH” as translated by Eliyahu Touger: “The laws of the Sabbath are suspended in the face of a danger to life, as are (the obligations of) the other Mitzvot. Therefore, we may perform - according to the directives of a professional physician of that locale - everything that is necessary for the benefit of a sick person whose life is in danger. When there is a doubt whether or not the Sabbath laws must be violated on a person's behalf, one should violate the Sabbath laws on his behalf, for the Sabbath laws are suspended even when there is merely a question of danger to a person's life. (The same principles apply) when one physician says the Sabbath laws should be violated on a person's behalf and another physician states that this is not necessary. (The following laws apply when physicians) determine on the Sabbath that a person needs (a treatment to be administered) for eight days. We do not say that we should wait until the evening so that it will not be necessary to violate two Sabbaths on his behalf. Instead, the treatment is begun immediately, on the Sabbath, and even one hundred Sabbaths may be violated on his behalf. As long as a person is dangerously ill - or even if there is a question whether or not he is dangerously ill - and requires treatment, (the Sabbath) should be violated (on his behalf). A lamp may be lit on his behalf and extinguished on his behalf. (Animals) may be slaughtered on his behalf, (food) baked and cooked on his behalf, and water heated for him, whether to drink or to use for bathing. The general principle for a person who is dangerously ill is that the Sabbath should be considered as a weekday regarding all his needs. When such treatment is administered, it should not be administered by Gentiles, by children, by servants, or by women, so that they will not view the Sabbath flippantly. Instead, the treatment should be administered by the leaders of Israel and the wise. It is forbidden to hesitate before transgressing the Sabbath laws on behalf of a person who is dangerously ill, as reflected in the interpretation in the phrase of Leviticus 18:5: "which a person shall perform to live through them," as "('to live through them') and not to die through them." This teaches that the judgments of the Torah do not (bring) vengeance to the world, but rather bring mercy, kindness, and peace to the world. Concerning those non-believers who say that administering such treatment constitutes a violation of the Sabbath and is forbidden, one may apply the verse: “As punishment, I gave them harmful laws and judgments through which they cannot live" (Ezek. 20:25).

A woman at child-birth is considered as one who is dangerously ill. Therefore, the Shabbat should be disregarded for her sake in providing all that she requires. As soon as she is in travail, or as soon as there is a downward flow of blood, or as soon as she is unable to walk alone, she is considered as woman in child-birth. As soon as a woman begins to feel the symptoms of child-birth, even if she is not certain thereof, a mid-wife should be brought immediately, even from a place many miles away.

Wars of defence might be waged on the Shabbat. Wars of offence is not to be begun during the three days before Shabbat, but if begun earlier, they might be continued on that day.

If an animal falls into a well on Shabbat, it is permissible to draw it out, for the text says: “And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it, and lift it out?” (Matt. 12:11).

It is permissible to take animals to water, provided they carried no load (“Shibbole ha Leket,” P.74), and as the text says: “The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the Sabbath loose his ox or his ass from the stall, and lead him away to watering?” (Lk. 13:15)

SHABBAT MEAL

We delight in the Shabbat by partaking of three meals. The first meal is taken on Shabbat evening (Erev Shabbat). The second meal is taken at the end of Shabbat morning service, and the third meal (Seudah Shlishit) is taken after Minchah (afternoon) prayers.

In a typical Jewish home on Shabbat evening, the table is bedecked with an elegant table cloth, two Shabbat candles (Nerot), the “special” dishes and two covered Challot (two loaves) representing the double manna portions gathered on the sixth day, for it is written: “And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses” (Ex. 16:22).

The first two meals open with the Kiddush, recited over a cup of wine. Kiddush is Hebrew word for sanctification or blessing over wine or grape juice to sanctify the Shabbat or other appointed time. It is normally performed by the head of a Jewish household at the meal ushering in the Shabbat on Friday evening/night (Erev Shabbat) or at the daytime Shabbat meals. Following Yahshua’s example, the bread is blessed before the wine, for the text says: “And as they were eating, Jesus took bread, and blessed it, and break it, and gave it to the disciples and said, Take, eat, this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it, for this is my blood of the new testament [covenant], which is shed for many for the remission of sins” (Matt. 26:26-28). See also Mk. 14:22-24; Lk. 22:19-20.

After the Kiddush, hands are washed for bread. The head of the household takes the Challot (loaves), and breaks them preferably with the hand. Some do so with a knife and says the Ha Motzie blessing and slices a loaf. Everyone eats a piece of the bread dipped in salt.

In the Schulchan Aruch (Code of Jewish Law) is recorded thus: “Every Israelite, man or woman, is duty bound to partake of three meals on the Shabbat, one in the evening and two in the day-time, and at each meal it is obligatory to eat bread (and since the hands are washed and the benediction ‘concerning the washing’ is said, he must eat of the bread the size of an egg). Therefore, in order to be able to fulfill the precept concerning three meals, one should take care not to eat to excess at the morning meal. If, however, one finds it impossible to partake of bread (at the third meal), he should, at least, partake of pastry or of any food made from any of the five species of grain upon which the benediction ‘who createst various kinds of food’ is pronounced. But if this also is impossible for him, he should, at least, partake of that which is eaten with bread, such as meat, fish and the like; and if this also is impossible for him, he should, at any rate, partake of cooked fruit. The time for partaking of the third meal begins from the time of the large minchah, i.e., from a half an hour past noon.”

THE SHABBAT NAP

According to our Sages, what GOD created on the seventh day was “rest.” The Hebrew word used for this “rest” is “Menuchah” and “rest” is an inadequate translation. To say the Shabbat Menuchah means a “Shabbat of rest” only tells half the story, it is said. The Shabbat liturgy has a more complete, many layered understanding of the word.

It is a Commandment (Mitzvah) to nap on Shabbat, just after the second Shabbat meal. The nap can promote physical and emotional health by alleviating stress and boosting the immune system. It is a “rest” of love freely given, a rest of truth and sincerity, a rest in peace and tranquility, in quietude and safety. Yet at the same time, it is a rest yoked in the same breath to holiness. This rest comes from the Almighty GOD and exists so that we might glorify His name, to bring holiness to GOD. The Shabbat offers us a moment of quiet, of serenity, of self-transcendence, a moment that allows us to seek and perhaps, achieve some kind of internal peace.

GOD rested and was refreshed (Ex. 31:17). We are to rest as well and be refreshed, as is written in Exodus 23:12, “Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.”

We rest to emulate GOD’s rest, when we no longer interfere with the world. During the six days of creation, GOD asserted mastery over the universe by actively changing it. Then came a day in which the Creator relinquished that mastery to rest. Likewise, we emulate GOD when we relinquish our mastery over the world on the Shabbat, by refraining from altering nature. For one day, we declare a truce between ourselves and the rest of GOD’s creations. The seventh day is therefore, an armistice in man’s cruel struggle for existence, a truce in all conflicts, personal and social. A day on which every individual, including the strangers and the very beasts of the field enjoy equal rights before GOD.

HAVDALAH

At the end of the Shabbat day, when three stars appear in the sky, it is time for the brief ceremony of Havdalah, at which time we take leave of Shabbat. Havdalah literally means “Separation” or “Distinction” – separating or distinguishing the Shabbat from the ensuing six days of labour. Shabbat concludes with Havdalah service.

As said earlier, our Sages teach that on Shabbat, we are given an extra soul. At Havdalah we relinquish that extra soul, but hope that the sweetness and holiness of the day will remain with us during the week.

We take a cup of wine, a box of spices and a beautifully braided Havdalah candle, and we sing or recite the blessings. The blessings talk about the distinctions between the holy and the everyday, between light and darkness, between the Israel of GOD and other peoples of the earth, and between the seventh day and the six days of work (labour).

Just as it is mandatory to sanctify the Shabbat on its inception, so it is mandatory to sanctify the Shabbat on its conclusion upon a cup of wine, that is the Havdalah. Benedictions should also be pronounced upon spices and upon the light. When wine cannot be procured, the Havdalah should be pronounced upon another beverage which is the national drink, water excepted (Schulchan Aruch).

From sun-set on, it is forbidden to eat or drink anything except water previous to pronouncing the Havdalah. One, however, who prolongs the third Shabbat-feast until the night is permitted to eat and drink, in as much as he began it when allowable.

No work should be performed previous to the saying of the Havdalah. Women who need to light up before the saying of the Havdalah should first say “Blessed be …. Who makest a distinction between holy and profane, between light and darkness, between Israel and other nations, between the seventh day and the six working days. Blessed art Thou who makest a distinction between holy and profane.” If a Festival occurs on Yom Rishon (first day), the blessing should be concluded with: “Who makest a distinction between holy and holy” (Schulchan Aruch).

SPECIAL SHABBATS

There are thirteen special Shabbats on the Jewish Calendar:

Shabbat Mevarchim: The Shabbat before a new moon (Rosh Chodesh) is called Shabbat Mevarchim, “the Shabbat when we bless.” On this Shabbat during the Synagogue service, a blessing for the new month is recited and the day and date of the new moon is announced.

Shabbat Hachodesh: A special reading called “Hachodesh” is added to the regular Shabbat Torah reading the week of or before Abib 1 (Nissan 1). Hachodesh recounts GOD’s historic communication to Moses two weeks before the Exodus regarding the Jewish calendar, the month of Abib and the Passover offering (Ex. 20:1-20).

Shabbat Hagadol: The Shabbat before Passover (Pesach) is called Shabbat Hagadol (“The Great Shabbat”) in commemoration of the miracle that occurred in Egypt on this day, heralding the exodus five days later. Fearing the impending death of the firstborn plague, the Egyptian firstborns rose up against the Pharaoh and demanded that Israel be set free. Shabbat Hagadol customs include reading a portion of the Haggadah (from Avadim hayenu to Lechaper al kol avonotainu), which tells the story of the Exodus. The laws of the Passover and their significance are elaborated upon, in preparation for the Feast of Passover.

Shabbat Shirah: Shabbat Shirah means the “Shabbat of Song.” This is the Shabbat when the parashah Beshalach is read. The Torah portion tells the story of parting of the sea of reeds when our ancestors’ miraculously walked on dry bed amid the sea and how Moses and Miriam led the people in songs of praise. Our sages tell us that the birds in the sky joined them in song. For this reason, it is customary to put out food for the birds for this Shabbat. To avoid the possibility of transgressing the laws of Shabbat, the food should be put out on Yom Shishi (sixth day) before the onset of the Shabbat.

Shabbat Chazon: The Shabbat before the Ninth of Av is called Shabbat Chazon (Shabbat of Vision) after the opening words of the day’s haftarah, which is the third of the readings known as “The three of Rebuke.” The most somber period on the Jewish calendar is the nine days leading up to (and including) the ninth of Av, when we mourn the destruction of both Holy Temples in Jerusalem. According to the Chassidic masters, we are on this Shabbat, granted a vision of the Third Temple. We may not see it with our physical eyes, but our soul sees it and becomes empowered to break free of our present state of exile (galut) and spiritual displacement and bring about the redemption and the rebuilding of the Temple.

Shabbat Nachamu: The Shabbat after the ninth of Av is called Shabbat Nachamu (“Shabbat of Consolation”) after the opening words of the day’s haftarah, Nachamu, Nachamu ami (“comfort, comfort My nation”) (Isa. 40:1). This is the first of the series of readings known as “The Seven of Consolation” read in the seven weeks between the Ninth of Av and Rosh Hashanah.

Shabbat Shuvah (or Shabbat Teshuvah): The Shabbat in the week between Rosh Hashanah and Yom Kippur is called Shabbat Shuvah or Shabbat Teshuvah. The week between Rosh Hashanah and Yom Kippur is a time of intense introspection and repentance (teshuvah). This is theme of the haftarah, which starts with the words, Shuvah Yisrael (“Return, oh Israel”) (Hoshea 14:2). This week is a most auspicious time to rectify the failings and missed opportunities of the past and positively influence the coming year. The master Kabbalist Rabbi Isaac Luris (“Ari”) taught that the seven days between Rosh Hashanah and Yom Kippur (which will always include one Sunday, one Monday etc.) correspond to the seven days of the week. The Sunday between Rosh Hashanah and Yom Kippur includes within itself all Sundays of the year; the Monday embodies all Mondays, and so on. Shabbat Shuvah is thus the archetypal Shabbat – the juncture in time at which we are empowered to influence every Shabbat of our year.

Shabbat Bereishit: The annual cycle of Torah readings ends and begins anew on the joyous Feast day of Simchat Torah, when we read the final portion of V’Zot HaBerachah and the opening lines of the first portion, Bereishit. On the following Shabbat, the full portion of Bereishit is read from the Torah. It is said in the name of the third Chabad Rebbe (known as Tzemach Tzedek), that the way one conducts oneself on Shabbat Bereishit sets the tone for the entire year. This Shabbat helps us collect the spiritual energy of the past month, ensuring that we remain on track for the long haul ahead.

Shabbat Chanukah: The eight days of Chanukah will always coincide with at least one and sometimes two Shabbats. When this happens, there are special haftarah readings, and Chanukah candles are lit earlier than usual on Sixth day Yom Shishi afternoon and later on Saturday night, since fire may not be handled on Shabbat itself. In the event that Shabbat Chanukah coincides with Rosh Chodesh Tevet, this is one of the rare occasions when three Torah scrolls are removed from the Aaron Hakodesh for the Torah readings.

Shabbat Zachor: On the Shabbat before Purim, the holiday when we celebrate the foiling of Haman the Amalekite’s plot to destroy the Jewish people, the weekly Torah reading is supplemented with the Zachor (“Remember”) reading in which we are commanded to remember the evil of Amalek and to eradicate it from the face of the earth (Deut. 25:17-19). According to many Halachic authorities, there is a Biblical requirement (for all men) to hear the Zachor reading. The special Zachor haftarah discusses GOD’s command to king Saul to destroy the people of Amalek (1 Sam. 15:2-34).

Shabbat Parah: The Torah reading of Parah is added to the weekly reading on the penultimate Shabbat of the month of Adar (or on the last Shabbat when Rosh Chodesh Abib (Nissan) is on Shabbat). Parah details the laws of the red heifer and the process by which a person rendered ritually unclean by contact with a dead body was purified (Num. 19). When the Holy Temple stood in Jerusalem, every Jew had to be in a state of ritual purity in time for the annual Passover offering.

Shabbat Chol Hamoed: The intermediate days of Passover (Pesach) and Tabernacles (Sukkot) are quasi holy days known as Chol Hamoed. Shabbat Chol Hamoed has an added layer of festivity; the weekly Torah reading cycle is suspended, and a selection related to the Feast day is read instead.

Shabbat Shekalim: When the Temple stood in Jerusalem, each Jew contributed an annual tax of one half-shekel which was due on Abib 1. The collection was announced one month prior, on Adar 1, so the Torah reading on the Shabbat which falls on or before Adar 1 is supplemented with the verses that relate GOD’s commandment to Moses regarding the first giving of the half-shekel (Ex. 30:11-16). This Shabbat is known as Shabbat Shekalim. The Shekalim haftarah continues on the same theme, discussing the efforts of King Jehoash (9th century BCE) to earmark communal funds for the upkeep of the first Holy Temple (2 Kgs. 11:17- 2 Kgs. 12:1-17).

See generally Rabbi Menahem Posner.

POSTSCRIPT

The Shabbat has endured the relentless onslaught of the enemy of righteousness through the ages and has remained triumphant over all its foes, because of its true meaning as GOD’s free gift to man, otherwise known as the Israel of GOD. Daniel long foretold what Rome (the fourth world empire) would do to the world and how the little horn that would grow out of the Roman empire will tamper with the Laws and appointed times of GOD, among other things. That “little horn” is the Papacy. The text says: “Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him” (Dan. 7:23-27).

I have provided evidence of how that it was Rome, her anti-Jewish polices and hatred for the Jews that began the systematic destruction of Christianity and how the Church of Rome (Catholic Church) in its quest for religious supremacy and political power destroyed Christianity by its compromise with paganism and changed GOD’s seventh day Shabbat to pagan Sunday (First day), a day on which pagans venerated their sun god and set aside for that purpose.

Before the going forth of Daniel’s prophecy, the mystery that works iniquity had always been at the game at ensuring that Israel did not observe this holy and magnificent day according to heaven’s dictates. Before the evil work of Rome and the compromises of the Catholic Church, including the change of the Shabbat to Sunday, the Apostle Paul prophesied concerning the mystery that works iniquity when he said: “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called GOD, or that is worshipped; so that he as God sitteth in the temple of GOD, shewing himself that he is GOD. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause GOD shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness” (2 Thess. 2:3-12).

Today, not only the Catholic Church, but all Churches other than Shabbat day observers, have drunk of the cup of the wine of Roman (Babylon) fornication as they are united by Sunday observance in place of GOD’s Shabbat, and wholesale abandonment of the Covenant of GOD (Commandments, Statutes and Ordinances). These are today, rejected and dismissed as “Old Testament,” “Mosaic,” “Passed Away” and “Nailed to the Cross.” They have thus fallen away from the truth with signs and wonders the basis of their belief.

Israel’s triumph was often conditioned on scrupulous observance of the Shabbat and its profanation accounted for much of the travail of GOD’s people. This is abundantly clear from the ringing warnings of the Prophets from Isaiah to Jeremiah, to Ezekiel and Amos. Judah’s troubles that led to the burning of the Temple of GOD in Jerusalem, breaking down of the walls of Jerusalem and the eventual captivity of the people in Babylon was in large part, due to Shabbat violations, as the text says: “And they burnt the house of GOD, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her Sabbaths: for as long as she lay desolate she kept Sabbath, to fulfill threescore and ten years” (2 Chron. 36:19-21).

It is needless to say that the Shabbat is one of Almighty GOD’s everlasting Covenants and Law which the world has transgressed and violated, by reason of which the earth is under a curse. It is written: “The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left” (Isa. 24:4-6).

Most of the world’s nearly 8.2 billion inhabitants are spiritually dead while they live. The few left are those spiritually alive because they keep GOD’s Covenant and Laws, just as Yahshua said: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matt. 7:13-14).

History tells us how under the stress of the Syrian persecution, faithful compliance with the strictest interpretation of the Shabbat Commandment came to be regarded as a sign of loyalty to GOD, especially since previously the Shabbat had been habitually desecrated (1 Macc. 1:30). Many of the refugees in the mountains, thousands in number, preferred to die rather than violate the Shabbat by hurling stones upon their assailants (1 Macc. 2:29 et seq). This made it necessary for Mattathias to issue an imperative order that the Jews, if attacked, on the Shabbat, should defend themselves, for the text says: “At that time therefore they decreed, saying, Whosoever shall come to make battle with us on the Sabbath day, we will fight against him; neither will we die all, as our brethren that were murdered in the secret places” (1 Macc. 2:41). Nevertheless, 2 Macc. 15:1 et seq. relates that Nicanor planned the destruction of the Jews by attacking them on the Shabbat, when he had reason to believe that they would not resist. Though the Jews implored him to honour the “day which had been dignified with holiness by the Heavenly Ruler,” he persisted, declaring that he was ruler on earth. His expedition, however, failed. A previous raid against Jerusalem on the Shabbat day, under Appolonius, had proved successful (2 Macc. 5:25-26).

History informs us how under pagan Roman Empire rule, radical changes occurred in the Jewish world after 135 AD. In that year, Roman Emperor Hadrian crushed the second Jewish revolt which had been unsuccessfully led by Simon Bar Kokhba (132-135 AD). Jerusalem was Roman colony from which Jews and Jewish believers in Yahshua the Messiah were excluded. Hadrian prohibited the practice of the Jewish religion throughout the empire, condemning especially Shabbat observance.

In the Talmud, it is contained a sample of the text of Hadrian’s anti-Jews policies: “The Government of Rome had issued a decree that they should not study the Torah and that they should not circumcise their sons and that they should profane the Sabbath.” Hadrian outlawed the practice of Judaism altogether, particularly Shabbat keeping. Emperor Vespasian had earlier abolished the Sanhedrin and the office of the High Priest.

These repressive anti-Jewish Roman policies encouraged the production of “Christian” Against the Jews – Adversus Judaeos- literature, advocating separation from and contempt for the Jews. Characteristic Jewish customs such as circumcision and Shabbat keeping were particularly condemned. Such is clear from anti-Jewish literary comments of such writers as Seneca, Persius, Petronius, Quintillian, Martial, Plutarch, Juvenal and Tacitus. They reviled the Jews racially and culturally, deriding Shabbat keeping and circumcision as examples of Judaism’s degrading superstitions.

From Emperor Constantine’s 7th March 321 AD Sunday blue law to Bishop (Pope) Sylvester 1, Bishop Eusebius, St. Augustine to Thomas Aquinas, we saw how Shabbat observance was denied. Even Martin Luther and some radicals in their concern to combat legalistic Sabatharianism promoted not only by the Catholic Church but also by left-wing reformers such as Andres Karlstadt attacked the Shabbat as a Mosaic institution specifically given to the Jewish people.

In the LARGE CATECHISM (1529 AD), Martin Luther explained that the Shabbat is altogether an external matter, like other Ordinances of the Old Testament which were attached to particular customs, persons and places, and now have been made free through Yahshua the Messiah. This view is stated even more emphatically in Article 28 of the “AUGSBURG CONFESSION” (1530 AD) thus: “Scripture has abrogated the Sabbath day, for it teaches that, since the gospel has been revealed, all the ceremonies of Moses can be omitted.”

Luther’s associate, Melancthon, in his “LOCI COMMUNES” (1555 AD) said among other things that Moses’ legislation about the Shabbat is null and void because it is not supported by the natural law. He, in fact, denied the observance of any day. Luther’s radical distinction between natural and Mosaic Law and between Law and gospel, was adopted and developed to extremes by radicals such as AnaBaptists, Leftist Puritans, Quakers, Mennonites, Hutterites and many modern antinomian denominations like the Pentecostals who have generally claimed that the Shabbat is not a creation Ordinance but a Mosaic Institution which Yahshua fulfilled and abolished. Consequently, believers in the Christian dispensation are, in their erroneous understanding, free from the observance of any special day.

It is clear without peradventure that it is because of what the Shabbat stands for that the enemy of righteousness has waged such a relentless and sustained onslaught against the institution in order, if possible, to ensure that no soul may be worthy of eternal rest.

– By The Apostle (Justice) Paul Madubochi

Please Note: This message contains sacred literature as inspired by YHVH, Elohim of Israel. Do not deface or discard.