NITZAVIM (Standing) Deut 29:9–31:30, Isai 61:10–63:9; Hos. 14:1-9; Joel 2:15-27
By Raphael ben Levi
This is ‘Shabbat Shuva,’ the Shabbat of return taken from Hos.14: “Return O Israel to Adonai your God” a cry from the heart for an apostate nation who strayed from the pathway of righteousness and chose instead to take the wide road of sin and rebellion that leads to death and destruction.
It has been no different for many in the history of the Church and particularly true in the end times where Yeshua warned that the “Love of many would grow cold” and many would depart from Him. “Go in by the narrow gate. For the wide gate has a broad road which leads to disaster and there are many people going that way. The narrow gate and the hard road lead out into life and only a few are finding it.” Matt. 7:13-14. Other routes are wide and may appear appealing but always end in regret, but God’s way though narrow leads to abundant life.
God has mapped out for us the best route with no short-cuts, tailor made because each of us is unique and precious in His sight.
Throughout the month of Elul, we blow the shofar symbolising Shuva: a call to return to Him: though once we were ‘back-to-back’ estranged from God through our sin and rebellion, through Yeshua we are now ‘panim-l’panim’ (face to face) restored to right relationship. (2Cor. 4:6) “For God, who commanded the light to shine out of darkness, has shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Christ.”
As we approach Yom Teruah, let’s turn and fix our eyes upon Yeshua, look full in His wonderful face! He will bless us and keep us and make His face to “shine upon us and be gracious to us…”
Our parasha today always comes on the Shabbat before Yom Teruah and is connected to how the Israelites stood together in unity as they made a solemn promise before God to walk in His ways. Our unity is an outflow of the unity we have with God. That is why it is so good and necessary. (Ps.133)
Today is the 26th day in the month of Elul. Every day throughout this month we blow the shofar but on the last day (30th day) no shofar is blown as a reminder that the new year we are approaching is hidden or concealed – it is Yom ha Kiseh because it could fall on one of two days depending on when the moon’s crescent for a new month was seen.
Sometimes, things happen in our lives which are puzzling. It is at these moments that we need to remember that, “The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law.” (Deut 29:29)
Scripture never discourages us from questioning God but we need to ask the right questions. And sometimes, even then God does not provided us with an explanation, but in these times we can rest in the knowledge that He is always in full control and everything will work for good for those who love Him (Rom 8:28).
Sometimes I wonder why Yeshua is hidden from the Jewish people where ‘a veil or blindness’ has overtaken all but a remnant? The apostle Paul writes in Romans that the rejection of the Jewish people has led to the salvation of the nations. But beyond this it is in many ways a mystery. We see, for example, here in this week’s parasha how the first 9 verses of this Haftarah portion (i.e., Isai.61:1-9) are cut out of the traditional readings in the synagogue which sees Yeshua as the Messianic fulfilment. These were the same Scriptures that Yeshua read in His home town of Nazareth at the outset of His public ministry in the synagogue on Shabbat:
“The Spirit of the Lord God is upon me, Because the Lord has anointed and commissioned me To bring good news to the humble and afflicted; He has sent me to bind up [the wounds of] the brokenhearted, To proclaim release [from confinement and condemnation] to the [physical and spiritual] captives And freedom to prisoners, to proclaim the favourable year of the Lord,] And the day of vengeance and retribution of our God, To comfort all who mourn, To grant to those who mourn in Zion the following: To give them a turban instead of dust [on their heads, a sign of mourning], The oil of joy instead of mourning, The garment [expressive] of praise instead of a disheartened spirit.” (Isai 61:1–3) (Luke 4:16–19)
In the Haftarah portion in Isai. 61, we see three images of good news and new beginnings illustrated by Yeshua:
- New Clothes: (Isai 61:10;
“For God has clothed me in garments of triumph, wrapped me in a robe of victory, like a bridegroom adorned with a turban, like a bride bedecked in her finery.” This beautiful thought is reflected in Yeshua throughout the Book of Isaiah
2. A New Name (Identity):
In the Bible, a name change represents a radical change. For example, God promised Israel they would receive a new name. “You will be called by a new name… No longer will you be called Forsaken [Azuva], neither shall your land any more be called Desolate [Sh’mamah]; but you shall be called, ‘My delight is in her [Heftzi-bah] and your land, Married [Be’ulah]; for the Lord delights in you and your land shall be married.” (Isai. 61 v.4)
3. New Love and Intimacy
God’s love for Israel is described as a Bridegroom loves His Bride that we find here in the Haftarah portion where in Isai. 62:3-5 we read that He rejoices over them “…as the bridegroom rejoices over his bride…”
Moses told the Israelites: “You are standing [nitzavim] today in the presence of the Lord your God…. in order to enter into a covenant with Him.” (Deut. 29:10, 12)
We are standing today on the edge of the border of time as we prepare for His return and enter eternity dwelling with Him that awaits every true believer.
It has been a long journey. We have borne the heat of the day and laboured through the night watches and persevered through the storms of life. We have borne many burdens and shed many tears and sleepless nights, but we have never been utterly cast down for our eyes were fixed upon our King – panim’l’panim! And then the temporary things of this world paled into insignificance compared to the eternal reward we will soon receive. As Paul could declare in the midst of his incarceration in prison shortly before his martyrdom: “…I count all things loss for the excellence of the knowledge of Yeshua my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Him.” (Phil. 3:8)
In Psalm (Tehillim) 27:5 it is written, “For in the time of trouble He shall hide me in His pavilion; in the secret of His tabernacle shall He hide me; He shall set me up upon a rock.”
Yet another name for Rosh HaShanah is Yom HaKeseh, “The Day of the Hiding” or “the Hidden Day.” The term keseh or keceh is derived from the Hebrew root kacah, which means to “conceal, cover, or hide.” Every day during the month of Elul, a trumpet is blown to warn the people to turn back to G-d, except for the thirtieth day of Elul, the day preceding Rosh HaShanah.
On that day the trumpet is not blown, and is therefore silent. This is because much about Rosh HaShanah is concealed and shrouded in mystery. The mystical aspect of Rosh HaShanah is indicated in Scripture: “Sound the shofar on the New Moon, in concealment of the day of our festival” (Psalm [Tehillim] 81:3). Satan, the accuser, is not to be given notice about the arrival of Rosh HaShanah, the Day of Judgment.
Rosh HaShanah is called Yom HaKeseh, or the Day of the Hiding, because it was hidden from satan (Ha satan), the adversary. The Bible says that satan comes to rob and to steal (John [Yochanan] 10:10, and to confuse (1 Corinthians 14:33). Because it is the Day of Judgment, it is symbolically hidden from satan (satan did not know and understand the plan of the cross [tree], First Corinthians 2:7-8). This was hidden from him as well. Believers never said when the day of Rosh HaShanah was; they simply said, “Of that day and hour no one knows, only the Father.”
One of the reasons most often given to disclaim that the resurrection of the dead and the catching away of the believers is on Rosh HaShanah, is the statement given by Yeshua in Matthew (Mattityahu) 24:36, as it is written, “But of that day and hour knoweth no man, no, not the angels of heaven, but My Father only.” Because Rosh HaShanah was understood to be the hidden day, this statement by Yeshua is actually an idiom for Rosh Hashanah. Thus, it should be given as proof that He was speaking of Rosh HaShanah because Rosh HaShanah is the only day in the whole year that was referred to as the hidden day or the day that no man knew.
Rosh HaShanah takes place on the new moon. Colossians 2:16-17 says that the new moon will teach about the Messiah. The Jewish (biblical) month is based upon a lunar cycle. The moon can barely be seen as the cycle begins. But then the moon turns toward the sun and begins to reflect the light of the sun. The sun in the sky is a picture of Yeshua (Malachi [Malachie] 4:2), and the moon is a picture of the believers in the Messiah. The sun has its own light, but the moon’s light is a reflection of the sun.
When we first become believers in Yeshua, we can hardly be seen spiritually, and we know very little about G-d. But then our lives begin to revolve around the Messiah as the moon revolves around the sun. As we begin to turn more and more toward the center of creation, we begin to reflect that light (Yeshua) more and more, just as the moon reflects the light from the centre of the solar system.
We are therefore instructed to
Ephesians 5:8
8 For you were once darkness, but now you are light in the Lord. Walk as children of light
9 for the fruit of the light consists in all goodness, righteousness, and truth.….
Matthew 5:15-16
15 Neither do people light a lamp and put it under a basket. Instead, they
set it on a stand, and it gives light to everyone in the house.
16 In the same way, let your light shine before men, that they may see your
good deeds and glorify your Father in heaven.
