Sacrifices

About Sacrifices

In 'New Covenant' Times

By Yosef ben Ruach

Edited by Paul D. Newman


B'reisheet (Genesis) 31:54

54 Then Ya'akov offered a sacrifice on the mountain, and called his brethren to eat bread.



About Sacrifices


It is commonly held that sacrifices and burnt offerings can only be offered in a Temple or Tabernacle. The Torah, however, shows us that sacrifices and burnt offerings were offered before a Tabernacle or Temple ever existed. For example, Kayin and Hevel both gave offerings.

B'reisheet (Genesis) 4:3-5
3 And in the process of time it came to pass that Kayin brought an offering of the fruit of the ground to YHVH.
4 Hevel also brought of the firstborn of his flock and of their fat. And YHVH respected Hevel and his offering,
5 but He did not respect Kayin and his offering. And Kayin was very angry, and his countenance fell.


Noach (Noah) also offered burnt offerings on an altar, despite the fact that no Temple existed in His day.

B'reisheet (Genesis) 8:20
20 Then Noach built an altar to YHVH, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar.


There was no Temple in Avraham's day either, yet this did not stop Avraham from offering sacrifices to YHVH. For example, consider the Akeidah (the Binding of Yitz'chak).

B'reisheet (Genesis) 22:13
13 Then Avraham lifted his eyes and looked, and there behind him was a ram caught in a thicket by its horns. So Avraham went and took the ram, and offered it up for a burnt offering instead of his son.


The topic of sacrifices gets interesting quickly. Avraham did not just offer sacrifices and burnt offerings to YHWH, but he also tithed to Malki-Tzedek.

B'reisheet (Genesis) 14:18-20
18 Then Malki-Tzedek, (the) king of Salem brought out bread and wine. He was the cohen of El 'Elyon.
19 And he blessed him and said: "Blessed be Avram by El 'Elyon, maker of heaven and earth;
20 And blessed be El 'Elyon, who has delivered your enemies into your hand." And he gave him a tithe of all.


That Avraham tithed to Malki-Tzedek is interesting, because Avraham's grandson Ya'akov (Jacob) also tithed.

B'reisheet (Genesis) 28:20-22
20 Then Ya'akov made a vow, saying, "If Elohim will be with me, and keep me in this way that I am going, and give me bread to eat and clothing to put on,
21 so that I come back to my father's house in peace, then YHWH shall be my Elohim.
22 And this stone which I have set as a pillar shall be Elohim's house, and of all that You give me I will surely give a tenth to You."


Scripture does not record the manner of Ya'akov's tithes. Some believe that Ya'akov also tithed to Malki-Tzedek (or to the Malki-Tzedekian Order), and since Hebrews are such traditional people, it seems reasonable that Ya'akov probably did as his grandfather Avraham had done before him. However, even apart from his tithes, Ya'akov also offered sacrifices unto YHWH (himself).

B'reisheet (Genesis) 31:54
54 Then Ya'akov offered a sacrifice on the mountain, and called his brethren to eat bread.


But why would Avraham and Ya'akov both tithe, and offer sacrifices? Why would they do both? How could they do both, particularly without a Temple? Before we can answer this question, first we need to find out more about what the emissaries did in the first century.


The Renewed Covenant

The "Christian Church" teaches that Yahshua's sacrifice did away with the Temple sacrificial system. However, as we explain in Nazarene Israel, the emissaries continued to offer sacrifices in the Temple for as long as the Temple still stood.

In Acts 18:18, the Emissary (Apostle) Shaul (Paul) shaved his head, for he had previously taken the vow of a Nazirite.

Ma'aseh (Acts of the Jewish Apostles) 18:18
18 And having remained many days more, having taken leave of the brothers, Shaul sailed to Syria, having shaved his head; for he had (taken) a vow.


The only vow in Scripture which tells one to shave one's head is the Nazirite Vow, given at Numbers Chapter Six, in the Torah (the instructions of YHVH, written down by Moshe). According to Numbers Six, when one separates (or ends) one's Nazirite Vow, one must then shave one's head, and go to the Temple (or Tabernacle) to offer animal sacrifices. (For more information on the Nazirite vow, please see the study, 'Yahshua the Celibate Nazirite').

Bamidbar (Numbers) 6:16-18
16 'Then the cohen shall bring them before YHWH and offer his sin offering and his burnt offering;
17 and he shall offer the ram as a sacrifice of a peace offering to YHWH, with the basket of unleavened bread; the cohen shall also offer its grain offering and its drink offering.
18 Then the Nazirite shall shave his consecrated head at the door of the tabernacle of meeting, and shall take the hair from his consecrated head and put it on the fire which is under the sacrifice of the peace offering.


Scripture shows us that the Emissary Shaul not only shaved his head, but that he also offered the animal sacrifices for cleansing (for five men), even though it was many years after Yahshua's death, burial and resurrection.

Three verses after Shaul shaved his head, he said that he had to go up to Yerushalayim. If we understand that the term 'go up' is Hebraic idiom meaning 'to go up to Yerushalayim,' we can see that Shaul was going up to the Temple, to fulfill his Nazirite vow.

Ma'aseh (Acts) 18:21
21 But he took leave of them, saying, "By all means it is necessary for me to keep the coming feast in Yerushalayim: But I will come again to you, Elohim willing!"
22 And when he had landed at Caesarea, and gone up and greeted the assembly, he went down to Antioch.


Shaul must have taken the Nazirite vow again, because in Acts Chapter Twenty One, Shaul purified himself of yet another Nazirite vow. The reason this is important is that it shows us that the Apostles not only believed in keeping the Torah, but they also believed that keeping the Torah sometimes required making animal sacrifices, even many years after Yahshua's death, burial, and resurrection.

As we explain in Nazarene Israel, the believers living in Yerushalayim were elated to hear the reports of Shaul's ministerial successes among the Goy Ephraimite people. However, there was also a problem. Those in Yerushalayim were very zealous for the Torah, but they had heard reports that Shaul was teaching people against the Torah, and against the Hebraic customs.

Since Yisrael is operationally defined as those who strive to keep the Torah, teaching against the Torah would have been a disfellowship offense. Therefore, the emissaries had to know whether Shaul truly was teaching against the Torah, or not.

If Shaul really was teaching against the Torah, it would have been necessary either to set him straight, or to mark him, and banish him. This is why Ya'akov (James) confronted Shaul in Acts Chapter Twenty One, was in order to learn the truth. This confrontation is recorded for us in Acts Chapter Twenty One. Let us read it carefully.

Ma'aseh (Acts) 21:20-22
20 And hearing, they glorified YHWH, and said to (Shaul), "You see, brother, how many myriads of Yehudites there are who have believed (on Yahshua), and all are (still) zealous for the Torah!
21 "But they were informed about you, that you (now) teach against (the Torah of) Moshe, telling all the Yehudites among the Goyim not to have a b'rit-milah for their sons, nor to walk according to the (Hebraic) traditions.
22 "What, then, is it? At all moedim (i.e., the pilgrimage festivals), a multitude must come together; and they will (surely) hear that you have come.


Although the entire conversation is not recorded for us, if we read the Text closely, we should be able to see that Ya'akov probably told Shaul that it would be best if he would demonstrate his zeal for the Torah publicly. The pilgrims who had come up to Yerushalayim for the Shavu'ot (from all over the known world) would then be able to see that (contrary to popular rumor) Shaul still believed in keeping the whole of the Torah. Then, having seen that Shaul believed in keeping the Torah both in deed as well as in word, these pilgrims would then go back home to their respective synagogues, and tell everyone that Shaul still kept the whole of the Torah.

Ya'akov probably told Shaul that, in order to clear up the confusion about what he believed, he should...

Ma'aseh (Acts of the Jewish Apostles) 21:23-24
23 "Then do this, what we say to you: There are four men (here, besides yourself, also) having a (Nazirite) vow on themselves:
24 Take them, be purified with them, and (you) pay their expenses (so) that they may (also) shave their heads: And then all shall know that what they have been told about you is nothing; but that you yourself walk orderly, keeping (all of) the Torah."


To separate the Nazirite vows of five men requires fifteen animal sacrifices. Even in today's terms, fifteen animals cost a considerable sum, and in first century terms, we are talking about a goodly sum of money. If Shaul had believed that 'love does away with the Torah,' then he would not have readily parted with those funds.

Let us ask ourselves: did the Apostle Shaul pay for fifteen animal sacrifices because he felt they were unnecessary? What sense does that make?

And would Ya'akov (James) direct Shaul to pay animal sacrifices in order to keep a Torah he no longer believed was necessary?


About Sacrifices

The subject of animal sacrifices is a difficult one, and is usually highly emotionally charged.
While most "Christians" eat meat (and wear leather shoes), most "Christians" also find the fact that the emisarries continued to offer animal sacrifices extremely disturbing. This may stem from the closely-held "Christian" dogma that Yahshua came to nail the Torah to His cross.

The fact that the emissaries continued to offer animal sacrifices in the Temple years after Yahshua's resurrection typically provokes some form of a fear reaction from most "Christians". But why are most "Christians" so afraid of the thought of sacrificing animals, when Scripture shows us that the apostles continued to do so?

One of "Christianity's" most closely-held beliefs is that Yahshua was sent to do away with the sacrificial system. When faced with the fact that the emissaries continued to practice animal sacrifices for many years after Yahshua's resurrection, their doctrines seem to be thrown into doubt. Sometimes "Christians" fear that if they acknowledge that the emissaries continued to offer animal sacrifices, they will have to give up their faith in Yahshua. (Although, most put their faith in the fictional "Jesus Christ")

While such fears are easily understandable, they are also completely groundless. If the emissaries continued to believe in Yahshua's Deity while offering animal sacrifices in the Temple, then we should be able to offer sacrifices in a Temple as well.

Once they are re-assured that they can both believe in Yahshua and keep the whole Torah, many new converts want to know why the emissaries continued to offer animal sacrifices even after Yahshua's perfect death sacrifice.

In other words, Acts Chapter Twenty One shows us that the apostles still offered up animal sacrifices in the Temple: but in light of Yahshua's perfect sacrifice for sin, why did they continue to do so?


Sin and Sin Sacrifices

A complete explanation of the sacrificial system is beyond the scope of this posting. However, it should be possible to help the reader understand why the emmisaries (apostles) continued to offer sacrifices in the Temple by reviewing the system briefly here.

The most important thing for us to understand is that the sacrificial system was never intended to take sins away. Rather, the sacrificial system only temporarily atoned for sin, until Yahshua would take the ultimate punishment for sin away. And yet, what exactly is sin?

In Hebrew, the word for 'sin' is 'chatah' (חֲטָאָה).

OT:2403 chatta'ah (khat-taw-aw'); or chatta'th (khat-tawth'); from OT:2398; an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender:


When we look up the root word at OT:2398, we see the true meaning, that sin is 'missing the mark.'

OT:2398 chata' (khaw-taw'); a primitive root; properly, to miss; hence (figuratively and generally) to sin; by inference, to forfeit, lack, expiate, repent, (causatively) lead astray, condemn:


The Hebrew concept of sin is one of 'missing the mark.' This is interesting, because while the word 'Torah' (תּוֹרָה) means 'law,' it derives from a root word that means, among other things, 'to shoot.'

OT:8451 towrah (to-raw'); or torah (to-raw'); from OT:3384; a precept or statute, especially the Decalogue or Pentateuch:


When we look up the root word at OT:3384, we get:

OT:3384 yarah (yaw-raw'); or yara' (yaw-raw'); a primitive root; properly, to flow as water (i.e. to rain); transitively, to lay or throw (especially an arrow, i.e. to shoot); figuratively, to point out (as if by aiming the finger), to teach:


To keep the Torah is to hit the mark. To hit the mark is to walk before YHWH perfectly, even as Yahshua walked. However, Shaul tells us that all of us have sinned, and fall short of the esteem of Elohim.

Romim (Romans) 3:23
23 for all have sinned and fall short of the esteem of Elohim....


When we accept Yahshua as our Mashiach, our past and present sins are completely forgiven, and unintentional future sins are forgiven as well. This, however, does not alter the fact that we are still imperfect people, and that we still make mistakes.

Even when we do our very best to keep the whole of the Marital Covenant (the Torah), and to walk as Yahshua walked, still we will fail to 'hit the mark' from time to time. It is precisely these times when we fail to 'hit the mark' that we are sinning, and there must be some form of earthly atonement.


The Blood of Bulls and Goats

Hebrews 10:3-4 tells us that the blood of bulls and goats never could take away sins:

Ivrim (Hebrews) 10:3-4
3 But in these offerings is a reminder of sins year by year;
4 For it is impossible for blood of bulls and goats to take away sins.


While the "Christian Church" uses this as an alleged proof-Text in support of their dogma that the animal sacrificial system was done away with at Yahshua's death, the truth is actually the exact opposite.

Yisrael is operationally defined as those persons striving to keep His Covenant (the Torah). Those who do not strive to keep His Covenant were always supposed to leave the camp (one way or another), so that the children could grow up pure, and undefiled.

Since all Yisraelites are supposed to strive fearfully to attain and then maintain their status as part of the bride, it was always expected that whenever an Yisraelite was made aware of the fact that he was missing the mark (i.e., he was sinning), that he would eagerly correct himself. (This stands in marked contrast to all of the other judicial systems of the world, in which the threat of punishment is used to instill a false sense of order that is not order.)

Since punishment was not supposed to be needed in a brotherhood that was diligently striving to attain perfection (and to purify itself as the bride), the sin sacrifices were only ever intended to serve as an external reminder to the one having sinned, not to sin any more.

Specifically, the sin sacrifices served as a graphic and immediate demonstration that the wages of sin is death. These sacrifices also illustrated the point that unless one strives diligently to obey the Marital Covenant, the sinner will also have to pay the ultimate price for sin, which is to be cut off not just from Yisrael, but also from eternal life.


Forgiveness of Sins in the Torah

Another useful piece of information that we need to know is that Vayikra (Leviticus) 4 and Bamidbar (Numbers) 15 indicate that the only time YHWH forgives sin is when:

a. The sin was committed unknowingly; and/or
b. The sinner has truly repented.

If the sin was not committed accidentally, or unknowingly, sin is not forgiven; and the punishment for intentional, rebellious and unrepentant sins is always death (e.g. Bamidbar (Numbers) 15:30, and elsewhere).

In Melech Dawid's infamous sin with Bathsheba, King Dawid's sin was both intentional, and pre-meditated: however, he was also in denial. He did not set out to rebel against YHWH. Rather, his actions were committed in so-called 'hot blood,' and when the prophet Nathan finally broke through Melech Dawid's wall of denial (making his sin clear to him), Melech Dawid immediately repented; and then YHWH forgave his sin.

Notice, however, that in spite of Melech Dawid's repentance, and in spite of the fact that YHWH forgave him, there was still a price to be paid for Melech Dawid's sin. The child of this illicit liaison died Sh'mu'el Bet(2nd Samuel) 12. The death of the child served as a powerful reminder to Melech Dawid, not to sin like that again.

What shall we say about the emissaries, then? While they knew that their sins were forgiven in the heavenly realms, they also knew that belief in Yahshua requires one to keep the whole Torah (including the animal sacrifices).

Ma'aseh (Acts of the Jewish Apostles) 21:20
20 And hearing, they glorified YHWH, and said to (Shaul), "You see, brother, how many myriads of Yehudim there are who have believed (on Yahshua), and all are (still) zealous for the Torah!


While those who believe on Yahshua are forgiven in the heavens, all of us on earth need reminders. It is this need for reminders that the sacrificial law speaks to.


Personal Examples

Not everyone is Melech Dawid, so for a much more mundane example, suppose that a Temple existed today. Further suppose that you are a cattle rancher, and that you have fallen far short of perfection, and have committed a sin.

When confronted with your sin, if you do not repent, you are in rebellion against YHWH's Torah (and are therefore in rebellion against Him). As brutal as it sounds, you must surely be put to death, because the only way to keep the children safe from the leavening effects of sin is to maintain an absolute sense of purity within Yisrael's borders. The evil must be purged from the midst.

In contrast, if you do fear YHWH (and value your opportunity to regain your status as part of His bride), then once your sin becomes clear to you, you will automatically (and willingly) repent.

Once you have repented, YHWH forgives your sin. It was always thus; even in the time of Melech Dawid. However, once you forgiven, you are expected to punish yourself. You must voluntarily take your very finest bull up to the Temple, and offer him in sacrifice to YHWH. You must even eat part of him, so you may feel true revulsion at your sin.

The blood of your finest bull cannot take away your sin: Only YHWH can do that. However, the loss of your best bull will serve as a continuing reminder not to sin like that again; which is why Hebrews 10:3-4 tells us that these offerings serve only as a reminder not to sin, in that it is impossible for the blood of bulls and goats to take sins away.

Ivrim (Hebrews) 10:3-4
3 But in these offerings is (only) a reminder of sins year by year;
4 For it is impossible for blood of bulls and goats to take away sins.


There is no way for the blood of bulls and goats to make us walk perfectly before our Elohim. There is no way that blood can cause us to 'hit the mark.' It is for this reason that the blood of bulls and goats can only remind us not to sin.


Sacrifices in Ezekiel's Temple

As we explain in Yoseph's Return, YHWH will gather the House of Yoseph back to the Eretz Yisrael only after the Ephraimite people allow themselves to be organized, and form the Stick of Yoseph (or the Stick of Ephraim). Once Ephraim is a cohesive whole, then he can go home.

While the exact sequence is not known, there are several events that are expected to take place in relatively quick succession. As we explain in Yoseph's Return, once the Stick of Yoseph is formed, it will be brought back to the Land. Then the Two Houses will elect a joint government head (Hoshea 1:11). At some point, Y'hudah will be saved (Z'kharyah 12:10) and the Temple will be rebuilt.

Once the Temple is rebuilt, a man called 'the Prince' (who we show in Yoseph's Return cannot logically be Yahshua) will offer up animal sacrifices, including sin offerings.

Yehezqel (Ezekiel) 45:22-23
22 And on that day the prince shall prepare for himself and for all the people of the land a bull for a sin offering.
23 On the seven days of the feast he shall prepare a burnt offering to YHWH, seven bulls and seven rams without blemish, daily for seven days, and a kid of the goats daily for a sin offering.


In addition to the sin offerings, there will also be offerings made on the New Moon Day (Rosh Chodesh), and on the Sabbaths (Shabbaton). These will include sin offerings, and burnt offerings.

Yehezqel (Ezekiel) 45:17
17 Then it shall be the prince's part to give burnt offerings, grain offerings, and drink offerings, at the feasts, the New Moons, the Sabbaths, and at all the appointed seasons of the House of Yisrael. He shall prepare the sin offering, the grain offering, the burnt offering, and the peace offerings to make atonement for the House of Yisrael."


[Those wishing to know how the Malki-Tzedekian Order will be merged with the Levitical order, please reference the study, The Change in Priesthoods, or the Yoseph's Return study.]


What Do We Do Today?

The issues here are emotionally charged. We know that the emissaries (apostles) offered up animal sacrifices in the Temple after Yahshua's death. We also know that the renewed priesthood will again offer up animal sacrifices in the Temple, after the Ingathering. But what do we do today, in the mean time?

Reference the study, The Change in Priesthoods, the Levitical Order is supposed to serve in a Tabernacle or Temple. Without a cleansed Temple, the Levitical Order cannot offer up sacrifices.

However, this same restriction does not apply to the Order of Malki-Tzedek. Since the Order of Malki-Tzedek existed prior to the Tabernacle, it can serve without one.

This is where the issue becomes difficult. It seems obvious that the Malki-Tzedekian Order offered up animal sacrifices, as did Noach, Avraham and Ya'akov. The question then becomes this: since

1. The Malki-Tzedekian Order does not need a Temple in which to operate, and since
2. Yahshua's priesthood is the Malki-Tzedekian Priesthood,
3. are we supposed to be offering sacrifices today? Or, rather, are we actually required to offer up sacrifices and burnt offerings, since someone has to serve Elohim, and we are that Malki-Tzedekian Priesthood?

It is difficult (if not impossible) to answer this question, as there are too many things unknown. While Shaul probably would not have offered animal sacrifices outside the Temple as long as the Temple still stood, the question is, what would he do in the absence of a Temple? The clear and simple answer is, "We do not honestly know."


The Argument For And Against

The problem becomes more complicated by the fact that there are seemingly good arguments to be made both for and against the Malki-Tzedekian Order making these kinds of sacrifices in today's times.

Those who argue in favor of such sacrifices say that the function of the priesthood is to make atonement for the people. They point out that if the Malki-Tzedekian Order is not making atonement for the people, then no atonement is being made.

Those who argue against such sacrifices point out that while the Malki-Tzedekian Order may technically be qualified to offer sacrifices outside of a Temple, YHWH has already said that He will again choose Yerushalayim.

Z'kharyah 1:17
17 "Again proclaim, saying, 'Thus says YHWH-Tzva'ot: "My cities shall again spread out through prosperity. YHWH will again comfort Tziyon, and will again choose Yerushalayim."'"


These then point out that it can be argued that YHWH has already chosen Y'hudah and Yerushalayim again, just as He said He would do.

Z'kharyah 2:12
12 And YHWH will take possession of Y'hudah as His inheritance in the Set-apart Land, and will again choose Yerushalayim.


These argue that YHWH chose Y'hudah and Yerushalayim back in 1948; and if this choice has already been made, then we are required to make sacrifices only in the place which YHWH has chosen.


Devarim (Deuteronomy) 12:5-14
5 "But you shall seek the place where YHWH your Elohim chooses, out of all your tribes, to put His name for His dwelling place; and there you shall go.


(5) כִּי אִם אֶל הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל שִׁבְטֵיכֶם לָשׂוּם אֶת שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה


Those in favor of making sacrifices point out that the commandment is to go to the place that YHWH has chosen when we live in the Land.


Devarim (Deuteronomy) 12:1
1 "These are the statutes and judgments which you shall be careful to observe in the land which YHWH Elohim of your fathers is giving you to possess, all the days that you live on the soil.

(1) אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תִּשְׁמְרוּן לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר נָתַן יְהוָה אֱלֹהֵי אֲבֹתֶיךָ לְךָ לְרִשְׁתָּהּ כָּל הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל הָאֲדָמָה


When we live in Eretz Yisrael, YHWH expects us to go up to the place He has chosen to place His Name, and keep the pilgrimage festivals there.

When the Tabernacle dwelt in Shiloh, the faithful needed to make pilgrimages to Shiloh. When Melech Dawid had the Tabernacle moved to Yerushalayim, the faithful needed to change their destination, and make pilgrimages to Yerushalayim.

However, the question is not yet decided conclusively: when we do not live in the Land, and there is no Temple, what are we supposed to do?


Shaul's Example

Devarim (Deuteronomy) 16 tells us that all males are required to make the three annual pilgrimage festivals each year.

Devarim (Deuteronomy) 16:5-7
5 "You may not sacrifice the Pesach within any of your gates which YHWH your Elohim gives you;
6 but at the place where YHWH your Elohim chooses to make His name abide, there you shall sacrifice the Pesach at twilight, at the going down of the sun, at the time you came out of Mitzrayim.
7 And you shall roast and eat it in the place which YHWH your Elohim chooses, and in the morning you shall turn and go to your tents.


Devarim (Deuteronomy) 16, however, is a continuation of Chapter 12, which tells us that this is what applies in the Land.


Deuteronomy 12:1
1 "These are the statutes and judgments which you shall be careful to observe in the land which YHWH Elohim of your fathers is giving you to possess, all the days that you live on the soil.

(1) אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תִּשְׁמְרוּן לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר נָתַן יְהוָה אֱלֹהֵי אֲבֹתֶיךָ לְךָ לְרִשְׁתָּהּ כָּל הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל הָאֲדָמָה


Shaul's example confirms for us that we are not required to travel up to Yerushalayim three times a year when we live in the Dispersion. Shaul was very zealous for the Torah, and had he believed he was required to go up three times a year when he was outside of the Land, then either he would have found a way to go, or else he would not have undertaken his missionary voyages. Yet there was a space of some fourteen years in which Shaul did not go up to the Temple, because he was outside of the Land (and it was too far to travel).

Galatians 2:1
2:1 Then after fourteen years I went up again to Yerushalayim with Bar Nabba (Barnabas), and also took Titus with me.


If Shaul did not go up for the Festivals for fourteen years, then what did Shaul do? How did Shaul celebrate the feasts? Since he knew that he was a Malki-Tzedekian cohen, and since he lived outside of the Land, did he offer sacrifices in his own location? Scripture does not say, but it seems highly unlikely that the Apostle Shaul offered sacrifices outside of the Land.
We also know that as long as the Temple still stood, pilgrims came from all over the known world, to keep the pilgrimage festivals in Yerushalayim.

Ma'aseh (Acts of the Jewish Apostles) 2:5-6
5 And there were dwelling in Yerushalayim Yehudim, devout men, from every nation under heaven.
6 And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language.


With the advent of modern air travel, devout Yehudim still come up to Yerushalayim from all over the world, for the pilgrimage festivals. However, since the Levitical Order is presently defiled, it does not seem that Devarim (Deuteronomy) 12:1 requires these pilgrimages of Ephraim, as long as he remains in the Dispersion. Rather, a more constructive approach would be for Ephraim to congregate wherever he can, and partake of good clean fellowship with other like-minded believers.

While it seems reasonable that Ephraimites should slaughter and eat meat at these festivals, it is highly doubtful that they should think of these slaughterings as 'sacrifices.' In fact, it would seem doubtful that anyone in the Malki-Tzedekian Order should offer any kind of animal sacrifice or atonements after 1948, which is when YHWH once again placed His name in Yerushalayim, fulfilling Z'kharyah 2:12.

Z'kharyah 2:12
12 And YHWH will take possession of Y'hudah as His inheritance in the Set-apart Land, and will again choose Yerushalayim.


YHWH is already preparing to transition between the Malki-Tzedekian and Levitical Orders; and since He has already placed His name back in Yerushalayim, we must be careful not to sacrifice in any place that we choose.


Devarim (Deuteronomy) 12:5-14
5 "But you shall seek the place where YHWH your Elohim chooses, out of all your tribes, to put His name for His dwelling place; and there you shall go.


(5) כִּי אִם אֶל הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל שִׁבְטֵיכֶם לָשׂוּם אֶת שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה


"What About Passover?"

Passover forms a special exception to what we have said so far. We are commanded to keep the Pesach in accordance with the method found in Exodus Chapter Twelve, not as a sacrifice, but as a memorial.

Shemot (Exodus) 12:14
14 'So this day shall be to you a memorial; and you shall keep it as a feast to YHWH throughout your generations. You shall keep it as a feast by an everlasting ordinance.


Yisrael was told to keep this festival as an ordinance in all of his generations.

Shemot (Exodus) 12:24
24 And you shall observe this thing as an ordinance for you and your sons forever.


As we explain in Yoseph's Return, after YHWH brings Ephraim together as the Stick of Yoseph, YHWH will then bring Ephraim back home to His land. At that that time (after the Ingathering), the Devarim (Deuteronomy) 12:1 clause will apply to Ephraim, and the Ephraimites will once more shift the location of their festivals from their homes (as they are to perform in the Dispersion) to Yerushalayim (where YHWH has chosen to place His name).


Devarim (Deuteronomy) 12:1
1 "These are the statutes and judgments which you shall be careful to observe in the land which YHWH Elohim of your fathers is giving you to possess, all the days that you live on the soil.

(1) אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תִּשְׁמְרוּן לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר נָתַן יְהוָה אֱלֹהֵי אֲבֹתֶיךָ לְךָ לְרִשְׁתָּהּ כָּל הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל הָאֲדָמָה


Again, the Pesach should be held as a memorial, and emphatically not as a sacrifice. All of the Pesachim held prior to Yahshua's perfect atonement for our sins pointed forward to Yahshua's sacrifice, and all of the Pesachim since that time have pointed back (as a memorial).

We talk more about how properly to hold a Pesach service in our other publications.


"What About the Seder Service?"

Many Ephraimites have questions about the rabbinical Pesach 'seder' service. The Pharisees (Orthodox Jews) went to this style of service after the Exile to Babylon, because the Temple had been destroyed.

At least in a certain sense, the rabbis still represent the Levitical Order. As such, they are not able to function without a Temple or Tabernacle, and while they are able to sacrifice meat, it would be wrong of them to attempt to sacrifice any animal, at any time.

As a separate question from this, the reason Ephraimites should not perform the Pesach Seder service while in the Dispersion is that it departs from the commandments given in Torah.


Merging the Priesthoods

The issue of animal sacrifices is highly charged. It is very difficult to conclude the matter precisely, because YHWH is at this time preparing to merge the Malki-Tzedekian and Levitical orders. [For more information, please see the study, 'The Change in Priesthoods.']

Again it should be emphasized that Yahshua was the perfect sin sacrifice, and the only way to eternal life is to accept His sacrifice for us. However, once the Temple is restored, the sacrificial system will again be instituted, so that all those who would be part of His bride will have a way to show remorse when they sin.

May YHWH soon build the Stick of Yoseph, and bring it back to the Land. May He further cause His Temple to be built so that the priesthoods may be merged, and all questions and doubts about how properly to make sacrifices and atonements may be resolved.

In Yahshua's perfect name,

Omein.