Bible references

Key NT Scriptures

• Acts 1:3-5
• Acts 2:1-5
• Acts 3:19
• 1 Corinthians 5:7-8
• Hebrews 10:11-14
• John 1:23
• John 2:13
• John 7:1-3
• Luke 22:7-20
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• Luke 24:49
• Mark 1:3-4
• Mark 14:12-25
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• Matthew 3:11
• Matthew 4:17
• Matthew 26:26-28
• Romans 12:1

Key OT Scriptures

• Deuteronomy 16:9-10
  Jewish Commentary
• Deuteronomy 16:16
  Jewish Commentary
• Exodus 12:3
  Jewish Commentary
• Exodus 12:16
  Jewish Commentary
• Exodus 23:14-17
  Jewish Commentary
• Leviticus 16:1-34
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  Jewish Commentary
• Leviticus 23:5-8
  Jewish Commentary
• Leviticus 23:10
  Jewish Commentary
• Leviticus 23:15-16
  Jewish Commentary
• Leviticus 23:21
  Jewish Commentary
• Leviticus 23:24-25
  Jewish Commentary
• Leviticus 23:27-32
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  Jewish Commentary
• Leviticus 23:34-39
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  Jewish Commentary
• Numbers 28:17-18
  Jewish Commentary
• Numbers 28:25-26
  Jewish Commentary
• Numbers 29:1
  Jewish Commentary
• Numbers 29:7
  Jewish Commentary
• Numbers 29:12
  Jewish Commentary
• Numbers 29:35
  Jewish Commentary

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Commentary

Rabbi Michael Rudolph

This Mitzvah bestows the term "Annual Sabbath" on seven of the annually-occurring "designated times" listed in Leviticus 23 . This is because, as in the case of the weekly Sabbath, we are commanded to rest on them, refrain from work, and assemble. Of these however, only one of them - Yom Kippur - is actually termed a Sabbath in the Scriptures. Each of these days has its unique theme and reason for being, but because they bear a basic similarity to the weekly Sabbath, the related issues of work, rest, and application to Gentiles will be dealt with here only briefly. The first and seventh days of the Feast of Unleavened Bread remind us of God's provision and our need to purge leaven (analogized to sin) from our lives ( 1 Corinthians 5:7-8 ). Of all the feasts, Passover is the one that has most caught the attention of the Christian Church. This is because of the obvious analogy of the Passover lamb sacrifice to Yeshua's sacrifice, where the blood of each of the sacrifices, saved those who applied it. The next "designated time" listed on the biblical calendar, Shavuot , was historically commanded to the Israelites to commemorate the Spring harvest, but it is relevant to Gentile followers of Yeshua as well, both as an identification with the Jewish People, and also as a memorial of the Shavuot that occurred centuries later, when God made the Holy Spirit available on earth to all of mankind ( Acts 2:1-21, 10:45 ). Christian terminology for this day is "Pentecost" 1 . Shavuot is unique among the Annual Sabbaths in being the only one that Scripture does not assign a particular date on the lunar calendar. Instead, Leviticus 23:10,15-16 states: Tell the people of Israel, 'After you enter the land I am giving you and harvest its ripe crops, you are to bring a sheaf od firstfruits of your harvest to the cohen ... From the day after the day of rest - that is, from the day you bring the sheaf for waving - you are to count seven full weeks, until the day after the seventh week; you are to count fifty days; and then you are to present a new grain offering to ADONAI.' This fifty-day count from "the day after the day of rest" (or Sabbath) is known in Jewish practice as "counting the omer ", and which one of several possible Sabbaths is "day zero" of the count is a subject of ongoing dispute that involves two different days that Scripture refers to as "firstfruits". The first of these is the one in Leviticus 23:10 which, for clarity, I will refer to as Yom Habbikurim . 2 The second occurance is in Numbers 28:26 , where the term is again used, but for Shavuot . Yom T'ruah (day of blowing) is also known as the "Day of Trumpets" or " Shofarot ", and as " Rosh Hashanah " (head of the year, i.e. New Year) by the Rabbinic community. It is followed ten days later by Yom Kippur (Day of Atonement). Although these days were historically commanded to the Israelites, Gentile followers of Yeshua may choose to observe them as well, both to identify with the Jewish People, and also to use as times of personal introspection and repentance that may lead to joining with their Jewish brothers in praying for Israel on Yom Kippur . This is especially appropriate when one considers the elevated position of New Covenant believers (both Jews and non-Jews) as priests under Messiah Yeshua ( 1 Peter 2:5-10 ; Revelation 1:4-7 ). Finally, Sukkot is particularly significant for Gentiles, because Scripture prophecies the time when all the Gentile nations on earth will be required to join with Israel in keeping the Feast referred to in Zechariah 14:16-19 . This appears to be a nation-to-nation mandate and not one directed to individuals. Although "rest" is not specifically mentioned in the supporting Scriptures for the Feast of Unleavened Bread and for Shavuot , it is strongly implied by the requirement that we not work. Also, although in Hebrews 4:2-11 it is the weekly Sabbath rest that is analogized to resting in Messiah, its application to all of the annual Sabbaths is unmistakable. I am of the view that complying with these Annual Sabbaths by resting, abstaining from work, and assembling, is mandatory for Jews and K'rovei Yisrael Gentiles but, with the exception of the Feast of Sukkot is not mandatory for Gentiles generally. That notwithstanding, I believe that blessing comes to Gentiles who keep the Annual Sabbaths, analogous to the blessing for keeping the Seventh-day Sabbath that is promised in Isaiah 56:1-7 . Keeping the Annual Sabbaths also serves to connect Gentile believers to their Jewish brethren, and enhances understanding of the events in history that led to the Messiah's coming and to the New Covenant. 1. According to Jewish tradition, the day subsequently defined as Shavuot is also the day on which the Torah was given at Mt. Sinai. 2. Hebrew for "Day of Firstfruits."

Rabbi Daniel Juster

My view on this is that, without the support of civil law as we have in Israel, it is very difficult for Jews to do all of the Sabbaths (e.g. the seventh day of Passover and the 8 th Day of Sh'mini Atzeret ) because the number of days are just too difficult in a non-Jewish society. I think Messianic Jews should seek to keep them all as an ideal, but there is, in my view, allowance in the Diaspora for some degree of indulgence. Regarding Gentiles, there is no requirement for them to embrace the Sabbath days, as is made most clear in Colossians 2 , Romans 14 , and Galatians 5 . Also, although there is no evidence in any historical text that this was ever expected of Gentile believers, they are not relieved from understanding and applying these Sabbath days as their communities and they, as individuals, are led by the Holy Spirit. Of course, even when some level of compliance is decided upon, Gentiles are not called to add extra-biblical rabbinical practices, although they are not prohibited from them either. The literal partaking of the Annual Sabbaths is covenantal to the Jewish people and would seem to have application to Gentile believers in their communities as follows: There should be teachings regarding the meanings of all the Sabbaths. It would be good and reasonable to teach on the Sabbaths in the seasons of their actual celebrations in Israel and in the Jewish community. This connects the Christian world to the Jewish people with whom they are joined through Yeshua ( Romans 11 ). Whenever Christian communities are led to celebrate these Sabbaths, it would be sufficient for them to do so on the weekends closest to their biblically prescribed dates. Lastly, Christians may choose to abstain from work and rest on these Sabbaths (similar to their Jewish brothers) in identification with the Jewish people. How the Sabbaths are acknowledged and expressed in each Christian community should be led by the Holy Spirit.

Classical commentators

Maimonides and Meir loosely refer to the "first day of Passover" when they mean the first day of Unleavened Bread. This is a common Jewish practice, but is at odds with the biblical definition which describes Passover as the period from before sundown on the 14 th day of the first month ( Nisan 14), to sometime early the next day ( Nisan 15), when the Israelites began their exodus from Egypt. HaChinuch specifically refers to Nisan 15, and all three commentators recognize the exception from not doing work when food preparation is needed. HaChinuch considers the first and seventh days of "Passover" to be a single festival, unlike the case of Sh'mini Atzeret . In their writings, Maimonides, Meir, and HaChinuch assume the common rabbinical practice in the Diaspora of doubling up on each of the Annual Sabbaths except for Yom Kippur . The reason for this duplication is interesting, but will not be explored further here.

Copyright © Michael Rudolph and Daniel C. Juster, The Law of Messiah, Torah from a New Covenant Perspective, Volume 1 & 2

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Based on The Law of Messiah - Torah from a New Covenant Perspective by Michael Rudolph and Daniel C. Juster.

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Disclaimer: the original content is authored by Rabbi Michael Rudolph and Rabbi Daniel Juster; additional notes or implementation details on this website are not part of their original work and do not represent their views.

Record source: The Law of Messiah - Torah from a New Covenant Perspective - Volume 1 & 2

Copyright note: Copyright © Michael Rudolph and Daniel C. Juster, The Law of Messiah, Torah from a New Covenant Perspective, Volume 1 & 2