Talmidei Yeshua

​​Graeme & Caroline Purdie

Messianic Ministry of NZ

Hawkes Bay Kehilah

Phone (021)710-1157

Email: talmidimnz@gmail.com


Ashok & Api Kumar

Auckland Kehilah

Phone (021) 0290-8194

Email: talmidimak@gmail.com

OUR SHABBAT JOURNEY

A Special Set Apart Day

The weekly Shabbat is mentioned throughout the Brit Hadashah (New Covenant writings) where we see that Yeshua was often present in the Synagogues on Shabbat reading from the Torah Scrolls and give a D’varim (brief topical talks). In Mattityahu (Matthew) 12:8 Yeshua himself said:- For the Son of Man is Lord of Shabbat!”

 

Therefore as his Talmidim, we keep the weekly Shabbat starting on Friday evening after 6:00pm. The concept of the day starting in the evening was introduced to us in B’resheet (Genesis) 1:5 –“so there was evening and there was morning, one day.” Throughout Scripture a full day is considered as being from evening to evening.

 

From it’s conception the nation of Isra’el has kept the 7th day as the Shabbat beginning in the Erev (evening) of the Seventh day and ending just at the Erev of the 1st day of the week which is the Gregorian Sunday. The ending of Shabbat is called in Hebrew, Motza’ei Shabbat or the going out of the Shabbat and was practised by Yeshua’s Talmidim as we see in Acts 20:7:- On Motza’ei-Shabbat, when we were gathered to break bread, Sha’ul addressed them. Since he was going to leave the next day, he kept talking until midnight.

 

We prepare ourselves for the Shabbat earlier afternoon on the Friday by cleaning our homes and bringing out our best dinner wares and clothes and we invite guests to share the blessings with us. Our observance of Erev Shabbat begins with the lighting of two candles to signify the setting apart of this day from the rest of the week. That is followed by blessings which include Yeshua and the enjoyment of the Shabbat meal together. Following the meal we close with a grace after the meal in keeping with the words of D’varim (Deuteronomy) 8:10 to remember to thank YHVH our God after we have eaten.

 

Motza’ei Shabbat (the going out of Shabbat) is observed with a simple closing ceremony called Havdalah, during which we acknowledge the joy of Shabbat and reflect on what we have learned in our time together.​

Liturgy in Jewish Worship

The following article from MJL [1] gave us a glimpse into the ancient Jewish practice of using liturgy as part of worship.

 

“Liturgy translates from the Hebrew term Avodah עבודה, which means to worship (or work). Liturgy is, broadly, a description of the drama of worshipping God. Liturgy is not just words that are recited, whether fixed or spontaneous, it also includes the actions, the occasions for the worship and the gathering of the participants. Liturgy is in some ways akin to a screen play, but just as screenplays have differing degrees of flexibility in the hands of different directors, so do different liturgical moments.”


[1]  www.myjewishlearning.com – Pray, Jewish Liturgy


Different types of Liturgy

Judaism has a broad range of liturgy - worship through formal prayer in the synagogue at an appointed time with at least ten adult men, which is called a minyan. However, that is only one kind of liturgical expression, and it is not even the most common. The most common liturgical moments are when an individual person recites a blessing while performing certain mitzvot (instructions) such as; when eating or experiencing some wondrous aspect of nature. Rituals such as wedding, the Passover seder (meal), circumcisions, placing of a mezuzah on the doorpost of our home, are all liturgical activities that have their own choreography and texts.


Making Liturgy Relevant Today

How does one make an ancient liturgical text new and relevant? Until modern times, each generation would supplement traditional texts; occasionally, some material would drop out, but the overall works grew. In modern times editors subtract, add, and substitute sometimes creating new material and sometimes restoring material lost in tradition.


Prayers have changed as a result of differing theological concerns, especially as regards the relationship of the Jewish people toward others. The use of gender-specific language, both for God and when referring to people, has become an editing issue in some contemporary siddurim (Prayer Books). Finally, new liturgical texts have been published that include modern commentary and aesthetic changes that make the text more modern and user-friendly. However, the reason for Jewish liturgy provides a tremendous insight into how Judaism thinks, but firstly and most importantly, liturgy is about engaging with God.


Kavanah - Having the right frame of mind!

During my D’var delivered on 26/06/2010, I (Graeme), looked at the purpose of our Shabbat liturgy and again considered how it creates a pathway into and out of the Holy presence of YHVH. I looked at how the prayers form the framework of our Sacred Journey, which is the way we express ourselves in our Shabbat services. The prayers we say as a Kehilah (congregation) enable us to walk through that same journey week after week. However, when we repeat the same Shabbat prayers each week, it is natural to expect them to become routine and slowly lose their meaning. But that should not be the case with our liturgical prayers. It is only by having the right frame of mind, that the prayers will remain alive. So, what is that right frame of mind that will ensure our prayers stay alive? That frame of mind is referred to by the Hebrew term kav-an-ah, which is generally translated as concentration or intent.


Having a level of Kavanah is an awareness that one is entering into the presence of YHVH and as such we are fulfilling our obligation to pray. If we have a developed level of Kavanah, then we are truly praying and not just reading the words as they are written or singing empty songs. 


The Ancient Beginnings of Liturgy

By using liturgy when assembling together, we are speaking out with one mind and one voice. We are all expressing the fundamental truths of YHVH as a united body. The practice of speaking out in unison dates back to the Mt Horev when all Israel said with one accord:– “Everything ADONAI has said, we will do” (Sh’mot (Exodus) 19:8)     

 

As we speak forth words from Torah and B’rit Hadashah, any unbelievers coming in will hear the truths of God from His own word being said by many as one voice. Sha’ul said in Hebrews 4:12:- “See, the Word of God is alive! It is at work and is sharper than any double-edged sword — it cuts right through to where soul meets spirit and joints meet marrow, and it is quick to judge the inner reflections and attitudes of the heart. 


Our Shabbat Service

As set out in our Siddur (order of Prayer) our service moves through distinct stages, which reflect time in the courts of God’s Sanctuary. The whole Sacred Journey process enables the Kehilah to draw close to YHVH through his Word both as written in the Torah and as lived through Yeshua. Our Shabbat Service comprises three distinct stages as follow:-​

Entering the Outer Court

Setting-up - Having arranged the room we have established our Mishkan (portable Tent of Meeting) for the day and we symbolically approach the Sanctuary ready to commence our service firstly singing an entry in song as we settle and prepare for our service. The song is sung as we figuratively approach the gate to the outer court of the Sanctuary, which is the first part of our three-part journey into the presence of YHVH.
 
Bar’chu - On arrival at the gate to the outer court, we join together in reciting the Bar’chu, which is our call to worship starting from the leader with a collective response from the Kehilah as an affirmation of our relationship with YHVH. The Bar’chu is recited as we separate ourselves from the world and enter toward the presence of our Heavenly Father.
 
Affirmation of YHVH and Prayer for Isra’el - We then continue with our acknowledgement that we are privileged as Talmidim of Yeshua to be entering his presence. That is followed by our recognition of his relationship with Isra’el and YHVH love for his people Isra’el by turning toward Yerushalayim and either offer individual or collective prayers on behalf of Isra’el. We also add prayers for our nation New Zealand and for the nations of the world.
 
Affirmation of Shabbat - Turning again to the front, we enter into our acknowledgement of our privilege to share in the keeping of Shabbat as confirmation of our part in the national life of Isra’el.
 
Affirmation of Yeshua - This is a three-part acknowledgement of our calling and our relationship with our Heavenly Father, through our relationship with Yeshua as our Mashiach (Messiah). That is followed by a song of praise and worship, as we prepare ourselves to enter into the Torah Service.
 
Rosh Hodesh - On the Shabbat that falls before the sighting of the new moon at the beginning of each new month, we recite special blessings for Rosh Hodesh.(details in Panel 4 – Rosh Hodesh) This is followed by the sounding of the Shofar, which was the method by which the arrival of the new month was announced during the 1st and 2nd Temple periods.​

Entering the Inner Court

Torah Service – This is the second part of our service, which takes place in the inner court. Here we meet YHVH and listen to his words from the Tanakh and the B’rit Hadashah. As we symbolically enter through the gate into the inner court we turn toward Yerushalayim.
 
The Sh’ma and v’ahavta – These are recited as if we are figuratively going through the gate into the inner court where the altar for the burnt offerings was located. Once inside the court, someone from the Kehilah is invited to open the Torah Scroll, which symbolises the opening of the curtain of the Sanctuary in preparation to hear the Words of Scripture directly from God, through the Ruach HaKodesh.
 
Opening Prayer - Once, the Scroll is opened we recite the opening prayer together before we commence our readings for the day. Various readers are selected from the Kehilah to read set portions from the Complete Jewish Bible (CJB). The readings for each Shabbat follow the time-honoured Jewish practice of reading all or part from the weekly Parashah (Portion).
 
Etz haChayim (It is the Tree of Life) Once, the readings are completed, someone from the Kehilah is invited raise the Scroll above their head, which represents the raising of the Tree of Life before all present. The rest stand and recite the words of the Etz haChayim which is our acknowledgement that we have again heard the Words of God read from the Scriptures. The person who raised the Scroll then closes it, dresses it, and sets it back in the stand and places the breastplate over the cover, which symbolises the closing of the curtain of the Sanctuary.
 
Closing Prayer – Having closed the Scroll the whole Kehilah recite the Closing Prayer, as if we are walking out through the gate into the outer court. That completes the second and middle part of our Torah service. ​

Re-entering the Outer Court

Having figuratively walked out through the gate, the Kehilah sits down in the outer court and listens to the speaker of the day.
 
The D’var (also known as a drasha) - Is a talk delivered on the main topics covered in the day’s readings from the Torah the Prophets and the B’rit Hadashah. Our D’var tends to focus on bringing forth the progressive revelation of the Sovereign Plan of God that is so apparent throughout all three parts of the scriptural narrative. When the D’var is complete all stand and sing one or two songs of confirmation – praise and worship.
 
Ha Alenu – It means giving praise to YHVH, which for Isra’el was an obligation, while we as Talmidim of Yeshua we deem it our privilege. The Ha Alenu is recited by the whole Kehilah as a further confirmation of our stand before YHVH and as acknowledgement that we have been called by Yeshua to be his personally chosen talmidim.
 
Messianic Blessing - The service draws to its finality with the leader delivering the closing blessing based on the words of Y’hudah (Jude) verses 24-25. This symbolises our departure from the outer court of the Sanctuary back into the world beyond for yet another week, until we come back into the presence of YHVH on the next Shabbat. Amen!
 
That completes our Shabbat Service, which has been designed to express the Sacred Journey, with every part of the service providing a reflection of the words in Isaiah 66:22-23, where we are told how life will be following the return of Yeshua, where it says:-
 
“For just as the new heavens and the new earth that I am making will continue in my presence,” says ADONAI, “so will your descendants and your name continue. “Every month on Rosh-Hodesh and every week on Shabbat, everyone living will come to worship in my presence,” says ADONAI.

Shabbat Readings

Our Shabbat readings follow the annual Torah Cycle adopted by Rabbinical Judaism, which comprises 54 parashot (portions), that enables us to read right through the five Books of Moshe (The Torah) in a single calendar year. However, as there are only 52 weeks in the year and as some of the Mo’adim (appointments with YHVH) fall on Shabbat days, some of shorter Parashot are grouped together as two-in-one to cover all within the year.
 
As Talmidim of Yeshua, we are not anchored to the set reading pattern that is used by Rabbinical Judaism. Instead we follow a topical approach, which allows us select either part or the whole Torah portion, followed by a reading from either the Prophets or the Writings, which match the subject being considered in the Torah portion. We then advance into either the Besorah (Gospels) and / or one of the latter portions of the B’rit Hadashah to bring all the readings together in a way that reveals the progressive revelation of the Sovereign Plan of God, particularly as it relates to Yeshua our Master. Our Shabbat readings are taken from all seven parts of the Scriptures as follow:

  1. Torah (five books of Moshe),
  2. Nevi’im (Prophets),
  3. Ketuvim (Writings),
  4. The Besorah (four Gospels and Acts),
  5. The Writings of the Shlichim (the Apostles) twenty letters to the Messianic Communities),
  6. The Book of Hebrews - Sha’ul’s words to the Jewish Community and finally,
  7. Revelation - the final word from Yeshua, about the Messianic future.

 
Our Shabbat journey as a Kehilah continues with a shared lunch and an afternoon time of fellowship and open discussion. The Torah portion and other readings of the day as well as the teacher’s D’var are freely discussed. This is also the time for dance and exploring our Messianic lifestyle together. There is time for prayer for each other and any Kehilah needs and for the sharing of the spiritual gifts in the body of Messiah.
 
Altogether our day of Shabbat is a time spent communing with our Heavenly Father, his son Yeshua and each other. It is a time set apart from the world and all it’s worries and is like an island-in-time and a period of much needed rest from this world. It is a day given to us by our Heavenly Father as he knew that all his creation would benefit from time spent with him. That is why Yeshua said:- “Shabbat was made for mankind, not mankind for Shabbat.”

​"This essay was written by Graeme Purdie – Founder of Talmidei Yeshua Messianic Ministry of NZ and may only be shared in full and must include this citation at all times. All scriptural references, unless stated otherwise, have been taken from the Complete Jewish Bible by David H Stern. Copyright © 1998. All rights reserved. Used by permission of Messianic Jewish Publishers, 6120 Day Long Lane, Clarksville, MD 21029 www.messianicjewish.net."



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