Society developed laws to help protect the people. For instance if you drive a vehicle, you are required to stop at a red light or a stop sign to (hopefully) prevent an accident. Our Creator’s law does the same thing, it is there to help protect us from harm while at the same time to guide us through this life so we may be successful. Joshua 1:8, “This Book of the Law must not depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. For then you will prosper and succeed in all you do.”

MUSIC

Music is a way people express themselves in sound, producing tones in a certain order to present a work of beauty or interest. Musical instruments are the stringed, wind, and percussion instruments used to make music. Music probably began with speech-singing and only after time developed into songs, which were later accompanied by sounds from musical instruments. Music, as we know it, is complex. It is a luxury and a form of entertainment. In the old days however, music was a basic expression of daily life, work, and worship. The phrase “sing to Adonai” is common to the Old Testament {Exodus 15:21}, but the Jewish nation was not the only one to use it. In fact, all religions draw on the natural human impulse to sing. The instruction to “sing to Adonai” was a signal for the people to pour out their praise in song. The Bible tells us only a limited amount about music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the book of Psalms. The few musical instructions it contains are of uncertain meaning. Despite the limits to what the Bible can tell us about music in the old days, we can easily see that music was important to the people of the Bible.

MUSIC IN THE OLD TESTAMENT

Music is mentioned early and often in the Bible, beginning with a reference to “Jubal, the first musician-the inventor of the harp and flute” {Genesis 4:21}. This description of a musician so early in history shows his importance. He is ranked equally with his brothers Jabal, the herdsman, and Tubal-Cain, the smith. Music-making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to come from the Hebrew word for “ram.” The ram’s horn [Shofar] was an early instrument of the Jewish people and was significant in signalling important events. Later in biblical history -- after music became a major part of temple worship-music gained special significance. There are accounts of music at times of farewell {Genesis 31:27}, at times of rejoicing and feasting {Isaiah 5:12}, at military victories {2 Chronicles 20:27-28}, and for work {Isaiah 16:10}. Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy {Judges 7:17-20}. The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” {Exodus 32:17-18}. In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy, accompanied by percussion instruments, is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea {Exodus 15}. Jephthah’s daughter welcomed her father in his victory {Judges 11:34}. Women hailed David after his defeat of the Philistines {1 Samuel 18:6-7}. As Jerusalem became the religious centre of the Hebrew people [950-850 BC], the role of the professional musician became more important. While the Levitical singers took most of the musical responsibility at the temple, the development of back-and-forth singing allowed the people to join in on responses in the singing of psalms.

MUSICAL STYLE AND USE

The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah of Judah gave as tribute to King Sennacherib of Assyria many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them {see Psalm 137:3}. Since the Old Testament’s purpose was to narrate the relationship between the Jewish nation and YHVH, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The song of thanksgiving to Adonai by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Marching songs {2 Chronicles 20:27-28} and songs of triumph {Judges 5:1} also indicate a secular body of music.

MUSIC IN WORSHIP

The singers and musicians for the temple worship were chosen from the tribe of Levi. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals… The number of them along with their brethren, who were trained in singing to Adonai, all who were skilful, was two hundred and eighty-eight” {1 Chronicles 25:1, 7}. A singer was admitted to the Levitical choir at the age of thirty, following a five-year apprenticeship {1 Chronicles 23:3}. Five years is a relatively short time, considering the amount of material these singers had to memorize and the ritual they had to master. It is speculated that they actually were in training from childhood. The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night {1 Chronicles 9:33}. Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. The ceremonies in the Jewish temple were organized around the offerings and sacrifices. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signalled by the blowing of the trumpets, when the people would fall to the ground.

MUSIC IN THE PSALMS --- THE USE OF PSALMS

The collection of one hundred fifty lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The psalms contain not only religious songs but also songs that have their roots in secular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events-for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity. The psalms were an important part of all the services of the temple; the Psalter became the hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation. Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Shabbat. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms {Psalm 113-118, Psalm 120-136, Psalm 146-148} were sung during the offering of the paschal lamb at the Passover feast.

MUSICAL TERMS IN THE PSALM TITLES

Numerous musical terms are included in the headings of the psalms to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.

1 -- Alamoth is the Hebrew word for “maiden,” and music experts interpret this as an instruction that the psalm should be sung in the range of the female singing voice. Another possible meaning for alamoth is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.

2 -- Gittith may be a musical cue, indicating a mood for the performance of these psalms. But a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.

3 -- Mahalath may come from the word halal, meaning “to pierce.” Thus, it may imply that the psalm was to be accompanied with pipes.

4 -- Maskil is probably derived from the verb sakal, “to have insight or comprehension.” By looking at the psalms themselves, music experts conclude that the term represents a song of praise, possibly sung by a soloist with participation by the choir.

5 -- Menazzeah is derived from the Hebrew verb nazzah, appearing in 1 Chronicles 15:21 in relation to leading or directing song in the temple. A typical modern translation is “to the choir director.” It is now assumed that menazzeah indicates that the psalm was to be sung partially or entirely by a soloist.

6 -- Mizmor is found nowhere else in the Bible but in the headings of 57 psalms. It probably indicated a song accompanied by melodic instruments, as opposed to a dance song accompanied by rhythmic instruments.

7 -- Neginah, from the Hebrew root naggen, “to touch the strings,” instructs that stringed instruments accompany the singing.

8. Nehiloth is found only in the KJV introduction to Psalm 5. The origin of the word is uncertain.

9. Sheminith means literally “over the eighth.” In 1 Chronicles 15:20 musicians are to play the harps according to alamoth, and in 1 Chronicles 15:21, to play the lyres according to sheminith. Here the terms alamoth and sheminith seem to be used in opposition. If alamoth implies a register of the female voice, then sheminith would imply a lower register. Thus, it may have been an instruction to use a lower-pitched instrument for accompaniment.

PSALM VARIETIES IN THE TITLES

Some of the notes in the psalm headings are indications of the type or variety of psalm.

1 -- Hazkir is translated “for a memorial offering” and was sung at the sacrificial rite called askara.

2. Lammed is translated “to teach.” According to tradition, this was a psalm taught to young people as part of their education.

3. Selah is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. Most commonly, selah is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end.

4. Shiggaion probably comes from the Hebrew verb shagah, “to wander.” Biblical scholars have assumed it denotes a song of sorrow or repentance.

5. Shir is the simplest word for “song” and was probably the term for a specific type of praise song, usually performed by the choir.

6. Shir Hamaalot and Shir Lamaalot are referred to as the Psalms of Ascent. Most explanations offered relate to the fact that the temple was situated on high ground. These psalms are short, with popular appeal, making them appropriate for singing during the journey.

7. Shir Hanukkat Habayit is found only in the heading of Psalm 30 and is translated to tell us that the psalm was to be used for the dedication of the house of YHVH.

8. Shir-Yedidot appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.

9. Tefillah is a common term for “prayer” and the word probably refers to a specific form of poetic prayer.

MUSIC IN THE NEW TESTAMENT

THE SYNAGOGUE

By the time of the Moshiach, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the Law but gradually became the centre of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue, as there was no sacrificial rite. The music could not be exactly reproduced either, as there were no trained Levitical singers. The choral singing of the temple was replaced by a single singer called a cantor. Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early church. Gregorian psalm tones have their roots in Hebrew psalmody.

GREEK AND ROMAN CULTURES

While both the temple and the synagogue were familiar to the early believers {Acts 2:46-47; Acts 9:20}, the Greek and Roman cultures also played a major part in shaping the young church. By the time of the Moshiach, Hellenism had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. While the Jewish rabbis considered music an art form for the praise of YHVH, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.

NEW TESTAMENT WRITINGS

One of the few mentions of instruments in the New Testament is the use of flutes at a wake {Matthew 9:23}. As in the Old Testament, music is associated with feasting and merrymaking {for example, the return of the prodigal son, Luke 15:25}. Five passages mention music metaphorically {Matthew 6:2; Matthew 11:17; Luke 7:32; 1 Corinthians 13; 1 Corinthians 14:7-8}. The best known of these is Paul’s celebration of love in 1 Corinthians 13. From the account in Acts 16:25, we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music-making in 1 Corinthians 14:15 and 1 Corinthians 26 in terms of a balance between rationalism and emotion. As with all the gifts of the Spirit, Paul asks that singing be done for edification. In two similar passages {Ephesians 5:19; Colossians 3:16} Paul groups together three musical terms- “psalms,” “hymns,” and “spiritual songs.” The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early believer psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modelled after the psalms, but in praise of Moshiach. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer [perhaps speaking in tongues] that was popular in mystical Judaism.

HYMNODY IN THE NEW TESTAMENT

It can be assumed that the early believers composed hymns in praise of the Moshiach. The hymns from the Gospel of Luke have become well-known in the church: the Magnificat {Luke 1:46-55}, the Benedictus {Luke 1:68-79}, the Gloria {Luke 2:14}, and the Nunc Dimittis {Luke 2:29-32}. While patterned after the psalms of the Old Testament, these hymns are full of confidence in the salvation of Moshiach and in his imminent return. Other hymns in praise of Moshiach found in the New Testament include John 1:1-18, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.

MUSICAL INSTRUMENTS

Sometimes music in biblical times was sung a cappella [without instruments]. But the Hebrews also loved musical accompaniment. They used a wide variety of stringed, wind, and percussion instruments to make music.

STRINGED INSTRUMENTS

The Jewish people favoured stringed instruments. As in many ancient civilizations, the Jews considered the strings the most masculine and noble [for example, David playing the lyre]. They also considered them the most suitable for accompaniment in the temple service. The term minim is translated in Psalm 150:4 to designate the entire family of stringed instruments used in the praise of YHVH.

A -- Asor comes from a Hebrew root meaning “ten,” but the actual description of the instrument remains unclear. The most common theory identifies it with the Phoenician zither, which had ten strings.

B -- Kathros was a stringed instrument included in the list of those played at Nebuchadnezzar’s court and was probably a kind of lyre {Daniel 3:5}.

C -- Kinnor is the most frequently mentioned instrument in the Bible, found in forty-two places. It is often called David’s harp and is the most beloved instrument of the Jewish people. It is not certain whether it was played with a pick or with bare hands, but the comment that David “played [it] with his hand” {1 Samuel 16:23} suggests that this was not the common practice. The biblical descriptions of the sound of the kinnor include “pleasant” and “sweet” {Psalm 81:2}.

D -- Nebel was another stringed instrument [literally meaning “skin” or “skin bottle”], mentioned twenty-seven times in Scripture. Its shape was probably similar to a bottle, with the belly-shaped sounding box on the bottom.

E -- Psantrin or pesanterin was a Greek instrument, mentioned in the description of King Nebuchadnezzar’s orchestra {Daniel 3:5-15}.

F -- Sabcha or sabbeka was a stringed instrument played in the Babylonian court. It was a triangle with four strings, having a high and harsh tone {Daniel 3:5-15}.

WIND INSTRUMENTS

The wind instruments can be divided into two groups: pipes and horns.

1 -- Halil is mentioned only six times in the Bible but was referred to frequently by postbiblical writers. The root word halal means “to pierce,” thus the meaning “hollow tube.” The early pipes were made from reed-like plants. It was connected with joyful events such as parties {Isaiah 5:12}, but its tone was also associated with moaning and sorrow {Jeremiah 48:36}.

2 -- Hatzotzrot was a sort of trumpet. Modern scholars have more information about this horn than many of its ancient Hebrew counterparts. The triumphal arch built by Titus in Rome includes depictions of the captured implements of the temple, among which are two trumpets. Moses was commanded to make two silver trumpets {Numbers 10:2}; playing these instruments became the exclusive privilege of the descendants of Aaron. Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand.

3 -- Mashroqita, considered by modern scholars to be a Pan’s pipe, is included in the list of orchestral instruments of King Nebuchadnezzar’s court {Daniel 3:5}.

4 -- Shofar is mentioned in the Bible seventy-two times, more than any other Hebrew instrument. It is the only instrument of ancient Israel that survives in its original form and is still used in Jewish liturgy. The early shofar was curved like a ram’s horn and was used for giving ceremonial signals, not for playing music. It was used in such religious ceremonies as the transfer of the ark {2 Samuel 6:15} and Solomon’s anointing as king {1 Kings 1:34}.

5 -- Ugab, a flutelike instrument, is mentioned in Scripture four times {Genesis 4:21; Job 21:12; Job 30:31; Psalm 150}. It is only in Psalm 150 that the ugab is connected with a sacred occasion.

PERCUSSION INSTRUMENTS

Most of the accounts of percussion instruments are found in the early history of the Hebrew people. They were gradually eliminated from the temple orchestra, perhaps because of their association with idolatrous practices.

I -- Mena Anim was a loud metal rattle, constructed with a frame carrying loose rings. It is included in a list of instruments in 2 Samuel 6:5.

II -- Pamonim were the bells attached to the lower hem of the priest’s garment, described in Exodus 28:33-34 and Exodus 39:25-26.

III -- Shalishim, often translated as sistrum or timbrel, is a kind of rattle. It appears in 1 Samuel 18:6 as part of the reception of King Saul and David after the battle with the Philistines.

IV -- Toph or tof was a kind of hand drum used mainly by women, some commentators have described it as a tambourine. The toph was used in merrymaking and was rather loud {Exodus 15:20}.

V -- Zelzelim or meziltayim were cymbals. Both of these words come from the Hebrew root zala, meaning “to resound” or “to tingle.” They appear for the first time in the Bible when the ark was transferred to Jerusalem {1 Chronicles 13:8}. Later they were played in the temple by the leaders of the Levitical singers {1 Chronicles 15:19}.

This survey indicates the diversity of music-making in Bible times. People from generations past found music a natural outlet for their emotions and ideas. As we maintain the believer’s tradition, music remains a major part of how we express what we feel about YHVH and our lives.

MUSIC CAN BE AN EXPRESSION OF WORSHIP.

“Moses and the people of Israel sang this song to Adonai: ‘I will sing to Adonai, for He has triumphed gloriously; He has thrown both horse and rider into the sea.’” {Exodus 15:1} Music played an important part in Israel’s worship and celebration. Singing was an expression of love and thanks, and it was a creative way to pass down oral traditions. Some say this song of Moses is the oldest recorded song in the world. It was a festive epic poem celebrating YHVH’s victory, lifting the hearts and voices of the people outward and upward. After having been delivered from great danger, they sang with joy! Psalms and hymns can be great ways to express relief, praise, and thanks when you have been through trouble.

MUSIC CAN HELP US FOCUS OUR ATTENTION ON YHVH.

“Sing praises to YHVH, our Strength. Sing to the YHVH of Israel. Sing! Beat the tambourine. Play the sweet lyre and the harp.” {Psalm 81:1-2} David instituted music for the temple worship services {1 Chronicles 25}. Music and worship go hand in hand. Worship should involve the whole person, and music helps lift a person’s thoughts and emotions to YHVH. Through music we can reflect upon our needs and shortcomings as well as celebrate YHVH’s greatness.

MUSIC CAN BE A MEANS OF PEACE, OPENING THE WAY FOR WORSHIP.

“Let the words of the Moshiach, in all their richness, live in your hearts and make you wise. Use His words to teach and counsel each other. Sing psalms and hymns and spiritual songs to YHVH with thankful hearts.” {Colossians 3:16} Believers should live in peace. Living in peace does not mean that suddenly all differences in opinion are eliminated, but it does require that loving believers work together despite their differences. Such love is not a feeling but a decision to meet others’ needs {see 1 Corinthians 13}. To live in love leads to peace between individuals and among the members of the body of believers. Do problems in your relationships with other believers cause open conflicts or mutual silence? Consider what you can do to heal those relationships with love.

"Let the high praises of God be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people"

Ps 149

Thought for Today: Monday August 25

Peace carries with it the idea of unity, completeness, rest, ease, and security. Most of the times when my friends come over, I greet them with “Shalom” which means peace or with “Shalom, Shalom” which means perfect peace. When we yield to worry, we deny the Holy Spirit the right to lead us forward in confidence and peace. Have your faith in YHVH Elohiym and banish “worry” out of your vocabulary. Greet each moment, each day, every friend or family member with your peace. Shalom, shalom and many blessings for you today.

📣Experience the POWER and URGENCY of the Forty Days of Repentance, starting TONIGHT!⏰️

Tonight starts a prophetically significant timeframe on the Jewish Calendar: Rosh Chodesh Elul is the first day of the 6th month and culminates 40 days later with Yom Kippur, the Day of Atonement.

For the next 40 days religious Jews around the world will be blowing the shofar every morning and preparing for the ten days from Trumpets to Atonement which are called the Yomin Nora'im, Days of Awe.

Prophetically, the next 40 days represent the leading up the Messiahs return when the bride of Christ experiences a powerful spiritual awakening and begins to prepare for his coming with renewed urgency.

The new God of Abraham Hymnal has a whole chapter of songs with this theme, compiled special for the Forty Days of Repentance, and to help you experience the power of this prophetic season we're releasing the full chapter for you to learn and sing with your family and fellowship.

The playlist is here:
https://youtube.com/playlist?l....ist=PL17NV7y1wcPFkxR
Just play the YouTube short on repeat and sing along to the lyrics in the video description. And feel free to share with anyone else who would be blessed by this!

Oh and if you're interested in the full Hymnal, it's here:
https://www.ourhymnal.com/

Steve Hollander

Powerful vers

John 5:14
Afterward Yahusha found him in the temple, and said to him, See, you have been made well. Sin no more!! lest a worse thing come upon you.”

#youhavebeenmadewell
#sinnomore

1Jn 3:4  Everyone who practices sin also practices lawlessness, for sin is lawlessness.

The people are responsible for executing judgment and extending mercy. They appoint judges, investigate crimes, render judgment, execute sentences, ensure fair trials, and provide shelter for the accused. Joshua 20:2

https://rumble.com/vendl7-just....ice-is-your-responsi

Yesterday's Torah discussion included this topic. One of the most poignant points made by one of our members was it really boils down to people not wanting to be told what to do.

DIFFERENCE BETWEEN PRAISE AND WORSHIP – PART 2

Praise is honour, commendation, while worship is an expression of reverence and adoration of YHVH.

WORSHIP

WORSHIP IN THE OLD TESTAMENT

The 1,500 years from the days of Abraham to the time of Ezra [about 1900-450 BC] saw many significant changes in the form of worship in ancient Israel. Abraham, the wandering nomad, built altars and offered sacrifices wherever YHVH appeared to him. In Moses’ time the tabernacle served as a portable sanctuary for the Israelite tribes journeying through the wilderness. Solomon built a temple in Jerusalem that lasted more than three centuries until its destruction by the Babylonians in 586 B.C. When the Jews returned from exile, they built a new temple, which was later renovated and enlarged by Herod the Great. Though all the temple buildings were destroyed by the Romans in AD 70, the foundations remained. Jews still pray by the Western Wall [called the Wailing Wall] of the old temple. If the form of worship changed with times and situations, its heart and centre did not. YHVH revealed Himself to Abraham, promising that his children would inherit the land of Canaan. Abraham demonstrated his faith through prayer and sacrifice. Throughout the biblical period listening to YHVH’s Word, prayer, and sacrifice constituted the essence of worship. The promises to Abraham were constantly recalled as the basis of Israel’s existence as a nation and its right to the land of Canaan. From time to time every family visited the temple in Jerusalem. Eight days after a baby boy was born, he was circumcised to mark his membership in Israel. Then, a month or two later, the baby’s mother went to the temple to offer sacrifice {Leviticus 12; cf. Luke 2:22-24}. Animals were sacrificed in the lambing and calving season. The first lamb or calf born to every ewe or cow was presented in sacrifice {Exodus 22:30}. Similarly, at the beginning of the harvest season, a basket of the first-fruits was offered, and at the end, a tenth of all the harvest, the tithe, was given to the priests as YHVH’s representatives {Numbers 18:21-32}. Deuteronomy 26:5-15 gives a typical prayer for use on such occasions. Sometimes a person would decide to offer a sacrifice for more personal reasons. In a crisis, vows could be made and sealed with a sacrifice {Genesis 28:18-22; 1 Samuel 1:10-11}. Then when the prayer was answered, a second sacrifice was customarily offered {Genesis 35:3, Genesis 35:14; 1 Samuel 1:24-25}. Serious sin or serious sickness was also occasions for sacrifice {Leviticus 4:1-5, Leviticus 13:1-15}. The worshiper brought the animal into the temple court. Standing before the priest, he placed one hand on its head, thereby identifying himself with the animal, and confessed his sin or explained the reason for offering the sacrifice. Then the worshiper killed the animal and cut it up for the priest to burn on the great bronze altar. Some sacrifices [burnt offerings] involved the whole animal being burnt on the altar. In others, some of the meat was set aside for the priests, while the rest was shared by the worshiper and his family. But in every case the worshiper killed the animal from his own flock with his own hands. These sacrifices expressed in a vivid and tangible way the cost of sin and the worshiper’s responsibility. As the worshiper killed the animal, he recalled that sin would have caused his own death, had YHVH not provided an escape through animal sacrifice. Three times a year all adult men went to the temple to celebrate the national feasts and festivals {Exodus 23:17; Deuteronomy 16:16}: Passover [held in April], the Feast of Weeks [held in May], and the Feast of Booths [in October]. When possible, the whole family accompanied the men. But if they lived a long way from Jerusalem, they would go up for only one of the festivals {1 Samuel 1:3; Luke 2:41}. These festivals were tremendous occasions. Hundreds of thousands of people converged on Jerusalem. They would stay with relatives or camp in tents outside the city. The temple courts would be thronged with worshipers. The temple choirs sang psalms appropriate for the festival, while the priests and Levites offered hundreds [at Passover, thousands] of animals in sacrifice. Groups of worshipers carried away with emotion would break forth into dancing. Those of more sober temperament were content to join in the singing or simply pray quietly. The major festivals were joyful occasions, for they celebrated the deliverance of Israel from Egypt. At Passover each family ate roasted lamb and bitter herbs to reenact the last meal their forefathers ate before leaving Egypt {Exodus 12:1}. At the Feast of Booths, they built shelters of branches and lived in them for a week, as a reminder that the Israelites camped in tents during the forty years of wandering in the wilderness {Leviticus 23:39-43}. These great festivals served as reminders of how YHVH had delivered them from slavery in Egypt and had given them the land of Canaan as He had promised to Abraham. Each of these three festivals lasted a week, but there was one day in the year that was totally different, the Day of Atonement, when everyone fasted and mourned for their sins. On this day the high priest confessed the nation’s sins as he pressed his hand on the head of a goat. Then the goat was led away into the wilderness, symbolizing the removal of sin from the people {Leviticus 16:1}. Sometime after the destruction of the first temple, synagogues developed for public worship. The services were more like modern church worship, consisting exclusively of prayer, Bible reading, and preaching. There were no sacrifices made in the synagogues. When the second temple was destroyed in AD 70, synagogues became the only places where Jews could worship in public. Then there were no more sacrifices at all. The New Testament pictures this as fitting, for Yeshua was the true Lamb of YHVH {John 1:29}; because of His death, there is no need for further animal sacrifice {Hebrews 10:11-12}.

WORSHIP IN THE NEW TESTAMENT

At the time of Yeshua, the Jews had become far too dependent on a physical place, the temple, for their worship. When Yeshua arrived on the scene, He proclaimed that He Himself was the temple of YHVH; in resurrection, He would provide the spiritual dwelling where YHVH, the Holy Spirit and people, in spirit, could have spiritual communion {see Matthew 12:6; John 2:19-22}. In other words, worship would no longer be in a place but in a person -- through Yeshua Moshiach and His Spirit the worshipers could come directly to YHVH {see John 14:6; Hebrews 10:19-20}. This shift in worship -- from physical to spiritual -- is the theme of John 4, a chapter that recounts Yeshua’ visit to the Samaritans. After Yeshua’ encounter with the Samaritan woman, she acknowledged that He must be a prophet, and then she launched into a discussion concerning the religious debate between the Jews and the Samaritans over which place of worship was the right one -- Jerusalem or Mount Gerizim. The Samaritans had set up a place for worship on Mount Gerizim in accordance with Deuteronomy 11:26-29 and Deuteronomy 27:1-8, while the Jews had followed David and Solomon in making Jerusalem the centre of Jewish worship. The Scriptures affirmed Jerusalem as the true centre for worship {Deuteronomy 12:5; 2 Chronicles 6:6; 2 Chronicles 7:12; Psalms 78:67-68}. But Yeshua told her that a new age had come in which the issue no longer concerned a physical site. YHVH the Father would no longer be worshiped in either place. A new age had come in which the true worshipers (Jew, Samaritan, or Gentile) must worship the Father in spirit and in truth. “In spirit” corresponds to Jerusalem, and “in truth” corresponds to the Samaritans’ unknowledgeable ideas of worship, YHVH, and so forth. Formerly, YHVH was worshiped in Jerusalem, but now the true Jerusalem would be in a person’s spirit. Indeed, the church is called “the habitation of YHVH in spirit” {Ephesians 2:22}. True worship required a people to contact YHVH, the Spirit, in their spirit, as well as a people who knew the truth. New Testament worship must be in spirit and in truth. Since “YHVH is Spirit,” He must be worshiped in spirit. Human beings possess a human spirit, the nature of which corresponds to YHVH’s nature, which is spirit. Therefore, people can have fellowship with YHVH and worship YHVH in the same sphere that YHVH exists in. In a sense, John 4 anticipates Revelation 21 and Revelation 22, where YHVH provides the rivers of the water of life to all the believers and where the Lamb and YHVH are the temple in the New Jerusalem. The believers receive life from YHVH, and they worship in YHVH. There is a profound, even mystical connection between drinking of the Spirit and worshiping YHVH in the Spirit {see 1 Corinthians 12:13}. This is also described in Ezekiel 47:1, which pictures the river flowing from YHVH’s temple as a symbol of YHVH’s never-ending supply. In John 4, Yeshua provides the living waters to all who receive the gift of YHVH, and He directs people to a new temple, a spiritual one, where YHVH is worshiped in spirit.

WORSHIP IS FIRST AND FOREMOST AN ENCOUNTER WITH THE LIVING AND HOLY YHVH.

“‘Do not come any closer,’ YHVH told him. ‘Take off your sandals, for you are standing on holy ground.’” {Exodus 3:5} At YHVH’s Command, Moses removed his sandals and covered his face. Taking off his shoes was an act of reverence, conveying his own unworthiness before YHVH. YHVH is our friend, but He is also our sovereign Adonai. To approach Him frivolously shows a lack of respect and sincerity. When you come to YHVH in worship, do you approach Him casually, or do you come as though you were an invited guest before a king? If necessary, adjust your attitude so it is suitable for approaching a holy YHVH.

WORSHIP IS ONLY AS REAL AS THE INVOLVEMENT OF THOSE PARTICIPATING.

“These are the instructions for the whole burnt offering, the grain offering, the sin offering, the guilt offering, the ordination offering, and the peace offering. Adonai gave these instructions to Moses on Mount Sinai when he commanded the Israelites to bring their offerings to Adonai in the wilderness of Sinai.” {Leviticus 7:37-38} YHVH gave His people many rituals and instructions to follow. All the rituals in Leviticus were meant to teach the people valuable lessons. But over time, the people became indifferent to the meanings of these rituals, and they began to lose touch with YHVH. When your church appears to be conducting dry, meaningless rituals, try rediscovering the original meaning and purpose behind them. Your worship will be revitalized.

A TRUE WORSHIP EXPERIENCE IS OFTEN A DIRECT RESULT OF PREPARATION FOR WORSHIP.

“Adonai said to Moses, ‘Give these instructions to the people of Israel: The offerings you present to Me by fire on the altar are My food, and they are very pleasing to Me. See to it that they are brought at the appointed times and offered according to My Instructions.’” {Numbers 28:1-2} Offerings had to be brought regularly and presented according to prescribed rituals under the priests’ supervision. Following these rituals took time, and this gave the people the opportunity to prepare their heart for worship. Unless our heart is ready, worship is meaningless. In contrast, YHVH is delighted, and we get more from it, when our heart is prepared to come before Him in a spirit of thankfulness.

TAKE ADVANTAGE OF EVERY OPPORTUNITY TO WORSHIP AND PRAISE YHVH.

“Sing praises to YHVH, our strength. Sing to the YHVH of Israel. Sing! Beat the tambourine. Play the sweet lyre and the harp. Sound the trumpet for a sacred feast when the moon is new, when the moon is full.” {Psalm 81:1-3} Israel’s holidays reminded the nation of YHVH’s great miracles. They were times of rejoicing and times to renew one’s strength for life’s daily struggles. At believers, do your thoughts revolve mostly around presents? Is Passover only a warm anticipation of spring -- and other festivals only good meals? Remember the spiritual origin of these special days, and use them as opportunities to worship YHVH for His goodness to you, your family, and your nation.

WORSHIP AND MUSIC GO HAND IN HAND.

David instituted music for the temple worship services {1 Chronicles 25}. Worship should involve the whole person, and music helps lift a person’s thoughts and emotions to YHVH. Through music we can reflect upon our needs and shortcomings as well as celebrate YHVH’s greatness.

WORSHIP IS BRINGING THE BEST WE HAVE TO MOSHIACH.

“They entered the house where the child and his mother, Mary, were, and they fell down before Him and worshiped Him. Then they opened their treasure chests and gave Him gifts of gold, frankincense, and myrrh.” {Matthew 2:11} The magi brought gifts and worshiped Yeshua for who He was. This is the essence of true worship -- honouring the Moshiach for Who He is and being willing to give Him what is valuable to you. Worship YHVH because He is the perfect, just, and almighty Creator of the universe, worthy of the best you have to give.

GENUINE WORSHIP RESULTS IN SUBMISSION AND OBEDIENCE TO YESHUA.

“Even as he said it, a bright cloud came over them, and a voice from the cloud said, ‘This is My beloved Son, and I am fully pleased with Him. Listen to Him.’” (Matthew 17:5) Yeshua is more than just a great Leader, a good example, a good Influence, or a great Prophet. He is the Son of YHVH. When you understand this profound truth, the only adequate response is worship. When you have a correct understanding of the Moshiach, you will obey Him.

EVERYTHING DONE IN CORPORATE WORSHIP MUST BE BENEFICIAL TO THE WORSHIPERS.

“Well, my brothers and sisters, let’s summarize what I am saying. When you meet, one will sing, another will teach, another will tell some special revelation YHVH has given, one will speak in an unknown language, while another will interpret what is said. But everything that is done must be useful to all and build them up in Adonai.” {1 Corinthians 14:26} This principle touches every aspect -- singing, preaching, and the exercise of spiritual gifts. Those contributing to a worship service [singers, speakers, readers] must have love as their chief motivation, speaking useful words or participating in a way that will strengthen the faith of other believers.

IN WORSHIP, EVERYTHING MUST BE DONE IN HARMONY AND WITH ORDER.

Even when the gifts of the Holy Spirit are being exercised, there is no excuse for disorder. When there is chaos, the church is not allowing YHVH to work among believers as He would like. Make sure that what you bring to worship is appropriate, but also make sure that you participate.