Requirements & Prohibitions

There must be four tzitzit.
Numbers 15:38 “Tell them to make tassels on the corners of their garments . . .”

They must be worn always when dressed. They need not be worn in “specialized” clothing, such as swimming suits, exercise clothing, etc.

They must be worn out so that they can be seen.

Numbers 15:39 “And you shall have the tassel that you may look upon it and remember all the commandments . . .”

The tzitzit may be attached to the four-corners of either an outer or inner garment. The garment on which the tzitzit are attached must truly be a garment - i.e., made of cloth and covering a reasonable percent of the body.

They must be worn at all times when a person is “dressed.” We reject the idea that they need not be worn at night, since when one is not in complete darkness there is enough light to see one’s tzitzit. They do not need to be worn to bed.

Each strand ptil - must be made of natural fibers (cotton or wool) and be twisted (ghedeel) .

Each of the four tassels must have at least one chord of blue (Techelet). No other colors are to be added to the white and blue strands.

The Tzitziyot should be moderate in size. Yahshua spoke against the Pharisaical practices of the outward appearance of men, certainly looking good with their oversized tefillin and Tzitziyot, thus drawing attention to one”s outward spirituality . . . which in reality exposed his inward darkness and hypocrisy (Mattityahu 23:5). For men, the size is standardized according to what is worn in Israel today, and commonly sold in the market place. The white strands are usually about 8″ to 12″, and the blue strands are usually about 3 - 4″ longer than the white.

How are they to be tied? The TeNaKh does not specify. The sages say that there should be at least 2 knots. The Beit Din suggests either the Ashkenazi or the Sephardim method. Another popular method is YHWH ‚ Echad. Directions are available for winding.

Women and Tzitziyot

We recognize and understand that women are likewise to observe the commandments, and are to be reminded of them. However, the Torah has prescribed methods to accomplish particular goals, in many instances men are to observe in one way, and women another. Each sex has its unique gifts and contributions to properly form the Jewish community. The Beit Din recognizes the differences. The mitzvot regarding the Tzitziyot is written to men.

As the Beit Din of Nazarene Judaism, we determine that:

Women are not obligated to wear Tzitziyot

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Halacha Tzitziyot

Corroboration: Direct Command ordained by YHWH as a way to cause people to remember His commands:

Numbers 15:38-41
Deuteronomy 22:12 “You shall make tassels on the Four Corners of the clothing with which you cover yourself.”

Deuteronomy 22:12 ” of the clothing with which you cover yourself.” “Make tassels on the Four Corners of the cloak you wear.” The word “corners” in its original form is “kanph” The meaning is: wing (74), skirt (14), borders (2), corners (2), ends (2), feathered (2), sort (2), winged (2). We interpret this meaning to be on the outside of your garment, in four distinct and separate positions.

Deuteronomy 22:12 “You shall make yourself tassels (ghedeel-twisted strands) on the four corners of your garment with which you cover yourself.”

Numbers 15:38 ” . . . and to put a blue thread in the tassels of the corners.”

Women may wear them if they desire to do so, however care must be taken that she doesn”t wear them “as the garment of a man.”

If worn by a woman, the Tzitzit must be worn in a manner that is not similar to the garment or manner in which a man wears them. It is suggested that she wear them on a scarf, sash, head covering, etc. If she desires to wear a talit gadol (prayer shawl), she should do it in her private devotions, etc. The size of the tzitzit for women can vary in order to complement her garment.

Thoughts on the Canon
James Trimm

Now some thoughts regarding the books known as "Apocrypha" (minus those that are actually variant additions to Ester, Daniel and Psalmas

1Esdras
2Esdras
Tobit
Judith
Wisdom of Solomon
Ben Sirach
Baruch
Letter of Jeremiah
Prayer of Manasseh
1Maccabees
2Maccabees
3Maccabees
4Maccabees

These books are quoted by the earliest "Church Fathers" as "Scripture" and appear to have been accepted by the earliest "Christians". All but 2Esdras were in the canon of the LXX and 2Esdras was in the canon of the Vulgate.

They are regarded as canon by all the churches with ancient roots:

Roman Catholics
Eastern Orthodox
Church of the East
Syrian Orthodox Church
Ethiopic Church

And are, in Christendom, not rejected until protestantism arises. This aparantly under the influence of Rabbinic Judaism.

However Rabbinic Judaism (which did not include them in the Masoretic Text Canon) did not settle its canon until someime after the Talmud was written.

For example the Talmud three times quotes Ben Sirach as "Scripture" while also recording debates as to the canonicisty of books like Ester, Ruth, Song of Solomon, Eccl. and others.
 I have previously noted elsewhere the PaRDeS pattern that we find in the four Gospels* is also found in parts of the Apocrypha:

1Macc. Pashat
2Macc. Remez
3Macc. Drash
4Macc. Sod

also if we accept Wisdom of Solomon then there are four books of Solomon as follows:

Eccl. gives PASHAT
Prov. gives Remez
Song gives DRASH
Wisdom gives SOD

Finally there are MANY strong references to the contents of the Apocrypha in the books of the NT.

My thoughts overall on canon

I personally do not think Jasher was meant to be canon but to be a valubale resource, sort of a really ancient Josephus.

I think an argument can be made for the canonicity of the 13 books of the apocrypha and 1st Enoch as well as the Gospel according to the Hebrews.

I think a person should be abe to accept or reject any of these 16 books and still be in good standing.

Tefillin YES!
"So it shall serve as a sign (ot) on your hand and as Jewel (phylacteries) on your forehead, for by the might of His hand YHWH brought us out of Egypt" (Exodus 13:16).
"You shall bind them as a sign on your hand and they shall be as frontals on your forehead" (Deuteronomy 6:8).

There are groups today like the Karaites and some Nazarene groups which do not support the wearing of Tefillin. But as far as the Gospels go we have at least one verse in the Brit which says too, although indirectly.
Matthew 23:5 This is a passage which condemns having large Tefillin and long Tzitzit as to show how pious you are! It is not condemning the usage of Tefillin in fact the reverse saying ‘yours’ should be smaller and shorter. Humble is the word that springs to mind when using Tallit or Tefillin

Hisory at Qumran says yes to first century usage!
<"http://www.ibiblio.org/expo/deadsea.scrolls.exhibit/Library/phylactery.html">

Thus both the head and hand phylacteries contain four passages from Scripture which include these verses: Exo.13:1-10, 11-16; Deut. 6:4- 9; 11:13-21. The head phylactery consists of four compartments, each containing one section of Scripture, while the hand phylactery has one compartment containing all four passages on one parchment. The boxes of the phylacteries must be exactly square made from the hide of a kasher animal, and both the boxes and the straps which hold them firm must be painted black. The head phylactery is imprinted twice with the Hebrew letter shin: once on the side which is to the left of the wearer, and once on the opposite side. The shin on the right has four rather than the usual three prongs, as a reminder of the four scriptural passages contained in the phylacteries (b. Menah. 35a). Each box is sewn to a base of thick leather with twelve stitches, one for each of the twelve tribes of Israel (b. Shabb. 8b). The phylacteries are not worn at night, but not on festivals or the Shabbath (b. Menah. 36a-b). The hand phylactery is donned first: the box is placed on the inner side of the upper arm (facing the heart) and the strap is wound seven times around the arm. The head phylactery is placed in the middle of the forehead, with the two ends of the strap hanging over the shoulders. The placing of each phylactery is accompanied by certain blessings. They are worn during the Morning Prayer and removed in the reverse order in which they were placed on the body.
Sephardic is to put on hand while sitting then stand to put on head.

Any questions email me. <richardgg.nz@gmail.com>
Here also is a recent article on our Forum at Bet Ya’akov that may help:

Tefillin
January 2, 2006
Kathy Ann Prell Martonosi

What is Tefillin?

The Tefillin are Leather boxes (batim -casements) containing Torah Scriptures, Shemot 13:1-10, Shemot 13:11-16, Devarim 6:4-9, Devarim 11:13-21. The one for the arm tefillin shel yad) contain these Torah portions on one single parchment that are placed in one compartment, while the one for the head (tefillin shel rosh) each portion is one a single parchment that are placed in its own compartment. They are having leather straps which are knotted and are attached to the boxes. There is one for the arm, and one for the head. The one for the arm goes on the weaker arm. The are only used during the day, and not on the Shabbat. They are never to go into the bathroom.

Mitzvot

The precept of the Tefillin of the head (Deuteronomy 6:8) To bind Tefillin on the arm (Deuteronomy 6:8) Deuteronomy 6:8; "Bind them as a sign upon your arm and let them be ornaments between your eyes."

"The Torah commands that this passage be written and inserted into tefillin that are to be placed on the upper arm and on the head, above the hairline, directly above the space between the eyes. It may be that the tefillin of the head is called an ornament because it displays for all to see that the Jew considers this sign of devotion to G-d to be his adornment." (Stone Chumash Torah notes) "Of the 613 mitzvot, only 3 are referred to as "ot". As sign representing the eternal bond of HaShem and the Jewish people.

Those mitzvot are:
1. Milah (circumcision)
2. Shabbat
3. Tefillin

These signs are witnesses which bear constant testimony to the love that G-d for Israel, and the miracles which He has wrought on their behalf, and just as there is a need for two witness to give any matter legal matter legal credence, so too, it is necessary to be involved with two of these "signs" constantly to remind us of our responsibilities. Therefore, on the weekday we have the tefillin and the sign of Milah. On Shabbat, the day itself is sign, so all that is needed is the sign of Milah, and there is no need for the third sign, tefillin. In fact, according to some opinions, it is forbidden to don tefillin on Shabbat because the sing of tefillin detracts from the sanctity of the sign of Shabbat." (Killian file, ‘The Mark of HaShem’)

Exodus 13:9, 16-22; "And it shall be for you a sign on your arm and a reminder between your eyes - so that HASHEM’S Torah maybe in your mouth - for with a strong hand HASHEM removed you from Egypt. And it shall be a sign upon your arm, and an ornament between your eyes, for with a strong hand HASHEM removed us from Egypt.’"

It happened when Pharaoh sent out the people that G-d did not lead them by way of the land of the Philistines, because it was near, for G-d said, "Perhaps the people will reconsider when they see a war, and they will return to Egypt." So G-d turned the people toward the way of the Wilderness to the Sea of Reeds. The Children of Israel were armed when they went up from the land of Egypt. Moses took the bones of Joseph with him, for he had firmly adjured the Children of Israel, saying, "G-d will surely remember you, and you shall bring up my bones from here with you. They journeyed from Succoth, and encamped in Etham, at the edge of the Wilderness. HASHEM went before them by day in a pillar of cloud to lead them on the way, and by night in a pillar of fire to give them light, so that they could travel day and night. He did not remove the pillar of cloud by day and the pillar of fire by night from before the people." (Stone Chumash Torah)

"From these verses we learn that the sign of tefillin is given to those who are protected and sheltered by HaShem, to those who will never return to Egypt (v.17). Tefillin is related to the bones of Yosef and the carrying up of those bones from Egypt (v.19). Tefillin are related to the manifested Presence of HaShem and His protection (v.21-22)." (Killian file, ‘The Mark of HaShem’) ""It" is the remembrance of the Exodus, which is recorded in this passage, and which is placed in the tefillin that are placed on the arm and head (Rashi). According to Ramban, the flow of the verse is as follows: In the passage that will be placed in the tefillin upon your arm and upon your head, you should record that G-d took you out of Egypt. Do this in order that G-d’s teachings and His commandments will always be in your mouth, i.e., that you will always remember them. For Ramban’s explanation of the commandment of tefillin in the context of the lessons to be learned from the Exodus, see comm. to verse 16." (Stone Chumash Torah notes)

"Your arm. The suffix of this word, ‘your arm,’ alludes to the word, kehah, ‘weak.’ This teaches that the tefillin should be worn on the weaker arm, i.e., the left (Menachos 37a)." (Stone Chumash Torah notes)

"And an ornament. The word appears in Shabbos 57a-b, where the Talmud explains it to be a golden head ornament that is worn from ear to ear. It is in the plural because the head-tefillin consists of four separate compartments (Ramban). Rashi cites Sanhedrin 4b that the name totafos was chosen because it alludes to four, the number of the head-tefillin’s compartments, since the word ‘tat’, means two in Katpi and fas, means two in Afriki, two ancient languages." (Stone Chumash Torah notes)

"Tefillin and the Exodus"

In a lengthy exposition that is basic to an understanding of major concepts of Judaism, and that should be studied in its entirety, Ramban discusses tefillin and the Exodus. The following is a summary: The four Scriptural passages that are contained in tefillin - the first two passages of the Shema and the two passages of this chapter - are basic to Judaism. The two passages in this chapter speak of Exodus, which is basic to the Jew’s awareness of his responsibilities to G-d, Who liberated him and made Israel a nation. The first two passages of Shema express the concept that G-d is One and that we accept His Kingship, the concept of reward and punishment, and the responsibility to observe all the commandments. These principles must always be with us - upon the arm that symbolizes our capacity for action and is opposite the heart, the seat of emotion; and upon the head, and abode of the intellectual soul and the power of memory which enable us to be conscious of our antecedents and obligations to do His will." (Stone Chumash Torah notes)

Deuteronomy 6:8; "Bind them as a sign upon your arm and let them be ornaments between your eyes." (Stone Chumash Torah) "This pasuk (verse) is part of the Shema which we say twice a day. We are reminding ourselves of HaShem and His mitzvot which are our intimate connection with Him. Tefillin being a mark of HaShem is also mentioned in the Talmud:

Shabbath 12a The School of R. Ishmael taught: A man may go out with his tefillin on the eve of Sabbath near nightfall. What’s the reason? Because Rabbah son of Huna said: One must feel his tefillin every now and then, [inferring] a minori from [the High Priest’s] Headplate. If in the case of the Headplate, which contained the Divine Name only once, yet the Torah said, and it shall always be on his forehead, [i.e.,] his mind must not be diverted from it; then with the tefillin, which contain the Divine Name many times, how much more so! Therefore he is fully cognizant thereof." (Killian’s file, ‘The Mark of HaShem’)

Berachoth 6a "And how do you know that the tefillin are a strength to Israel? For it is written: "And all the peoples of the earth shall see the name of the L-rd is called upon thee, and they shall be afraid of thee."

Menachoth 35a "It is written, ‘And all the peoples of the earth shall see the name of the L-rd is called upon thee; and they shall be afraid of thee. It was taught: R. Eliezar the Great says, This refers to the Tefillah of the head."

In the Talmud we read that "Mikhal the daughter of King Saul wore Tefillin and the sages did not protest." [Eruvin 96a.]

Deuteronomy 11:18; "You shall place these words of Mine upon your heart and upon thy soul; you shall bind them for a sign upon your arm and let them be an ornament between your eyes." Proverbs 3:3; "Let not loyal love and truth forsake thee: bind them about thy neck; write them on the table of thy heart." Proverbs 6:20-21; "My son, keep thy father’s commandment, and forsake not the Torah of thy mother: bind them continually upon thy heart, and tie them about thy neck." Proverbs 7:1-3; ""My son, keep my words, and lay up my commandments with thee. Keep my commandments, and live; and my Torah as the apple of thy eye. Bind them upon thy fingers, write them upon the table of thy heart." Matthew 23:2; "Saying the scribes and the Pharisees sit in Moses’ seat:" Matthew 23:3; "All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not." Matthew 23:4; "For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers." Matthew 23:5; "But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments."

Phylacteries, Tefillin, Bordered of garments, Tzitzit. Yeshua said do not do their works like them, Yeshua did not say anything against the Tzitzit and Tefillin obedience, but just do not make them too big, to be seen of men. If we are not to make them to big to be seen of men, then indeed we are to obey.

If a Gentile is not a believer you do not have to do this, but as a Believer and follower of Messiah if you do not convert to be a disciple, you will be blessed for doing so. "Being sealed with TAV on the foreheads; Yehezqel 9:4, and in the Soncino, Bereshith, Sec. 1, pag.2b… "Since thou are destined to serve as a mark on the foreheads of the faithful ones who have kept the Law from Aleph to Tav, and through the absence of this mark the rest will be killed…" The Yehezqel reference:" And the L-rd said unto him, Go through the midst of the men of the city, through the midst of Jerusalem, set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof." Note that the response from G-d in here complements that found in Revelation. The mark on their heads is the TAV. In both cases, those who receive this mark (or seal) are the ones who keep TORAH (the Law-teaching) and can enter into heavenly wedding feast of the commandments and have the testimony of Yeshua Messiah!"(Quoted from ‘The Torah Fire’ article, Kathy Ann Prell Martonosi) In the Nazarean Codicil (N.T.) also speaks of a mystical seal (mark): Revelation 9:4; "And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of G-d in their foreheads." (This points us to Revelation 7:4, where the 144,000 are sealed with "the seal of the living HaShem." In Revelation 14:1, we read that these 144,000 have "his [the Lamb’s] Father’s name written on their foreheads." They are also described as "being firstfruits unto HaShem and to the Lamb."

Tefillin is a mitzvah, which signifying betrothing the Word (Torah-Yeshua) unto one’s self. This is how we connect and become a part of the body.

Betrothal

How are tefillin like a wedding ring, expressing mutual commitment between two parties?

When two people married, they "seal" their commitment with a sign the wedding ring. By laying tefillin each day, we bind ourselves anew to HaShem. In fact in the Tefillah that one recites when laying tefillin, one says: "I will betroth you to Me with fidelity and you shall know HaShem." (Hoshea 2:21-2)

[One of the things symbolized by tefillin is the devotion and affection between HaShem and Israel, which are frequently spoken of in terms of betrothal. Hence the coils around the finger are symbolic of the wedding ring, and one of the explanations of the triple coil is the triple reference to the betrothal between HaShem and Israel in Hosea 2:21-22. In fact, it is customary in many Jewish communities to quote this Scriptural text as one winds the straps around the finger, after having put on the head tefillin.]

As you do this, say:
I will wed You to me forever.
I will wed You to me with right and justice, with love and mercy. I will wed You to me with faith … and you shall know G-d. This experience represents our placing the wedding ring of HaShem on our finger, portraying our perfect relationship with Him. This experience represents our placing the wedding ring of HaShem on our finger, portraying our perfect relationship with Him. We are informed that HaShem also wears tefillin, as stated below: Isaiah 62:8-9; "HASHEM has sworn by His right hand and by His powerful arm: ‘I will no longer give your grain as food for your enemies; and the sons of strangers will not drink your wine for which you have toiled. For those who have harvested it will eat it, and will praise HASHEM; and those who have gathered it in will drink it in My holy courtyards.’" (Stone Tanach)

The words, "the strength of His arm" refers to the tefillin worn on the left arm. The Maharsha expounds upon this concept and explains that HaShem actually binds Himself to the Jewish people. HaShem cherishes His relationship with us and as an expression of His commitment to us, He also wears a betrothal band. Eventually our boundless love for HaShem will find its expression together with HaShem’s boundless love for us and together we will enjoy this indescribable relationship forever and forever.

HaShem’s Tefillin Berachoth 6a R. Abin son of R. Ada in the name of R. Isaac says [further]: How do you know that the Holy One, blessed be He, puts on tefillin? For it is said: The Lord hath sworn by His right hand, and by the arm of His strength. ‘By His right hand’: this is the Torah; for it is said: At His right hand was a fiery law unto them. ‘And by the arm of his strength’: this is the tefillin; as it is said: The Lord will give strength unto His people. And how do you know that the tefillin are a strength to Israel? For it is written: And all the peoples of the earth shall see that the name of the L-rd is called upon thee, and they shall be afraid of thee, and it has been taught: R. Eliezer the Great says: This refers to the tefillin of the head. R. Nahman b. Isaac said to R. Hiyya b. Abin: What is written in the tefillin of the Lord of the Universe? - He replied to him: And who is like Thy people Israel, a nation one in the earth. Does, then, the Holy One, blessed be He, sing the praises of Israel? - Yes, for it is written: Thou hast avouched the L-rd this day . . . and the L-rd hath avouched thee this day. The Holy One, blessed be He, said to Israel: You have made me a unique entity in the world, and I shall make you a unique entity in the world. ‘You have made me a unique entity in the world’, as it is said: Hear, O Israel, the L-rd our G-d, the L-rd is one. ‘And I shall make you a unique entity in the world’, as it is said: And who is like Thy people Israel, a nation one in the earth. R. Aha b. Raba said to R. Ashi: This accounts for one case, what about the other cases? - He replied to him: [They contain the following verses]: For what great nation is there, etc.; And what great nation is there, etc.; Happy art thou, O Israel, etc.; Or hath G-d assayed, etc.; and To make thee high above all nations. If so, there would be too many cases? - Hence [you must say]: For what great nation is there, and what great nation is there, which are similar, are in one case; Happy art thou, O Israel, and Who is like Thy people, in one case; Or hath G-d assayed, in one case; and To make thee high, in one case. Finally keep in mind that the betrothal is not the end of the process. The goal is the marriage, which comes at Yom HaKippurim. (Killian file, ‘The Mark of HaShem’)

"Traditional Jews need Messiah for Salvation, Christians need Torah otherwise they are lawless. Therefore; be nice to all people living in peace as you can with everyone.

If you are required to fellowship with one of these because they are all there is near you, do so! Pray continuously for others to come so that you can get three believers together and start reading Torah with other believers"

A. In Matters of KHESED the Shabbat is Loosed. - The sacrifices are of greater weight than Shabbat (Lev. 23:37-38; Mt. 12:5-6) and KHESED is of greater weight that sacrifice(Hosea 6:6; Mt. 12:7). Therefore KHESED is of greater weight than Shabbat. Activities such as making clay (Jn. 9) and reaping (Mt. 12:1-8) are permitted on Shabbat if a matter of KHESED is involved.

1. Good deeds - One is loosed to perform "good" on Shabbat.
(Mt. 12:11-12=Lk. 6:9=Mk. 2:28)

a. One may loose his ox or his ass from the stall and lead him away to watering.
(Lk. 13:15)

b. If a sheep falls into a pit on Shabbat one is loosed to lay hold on it, and lift it out.
(Mt. 12:11-12; Lk. 14:1-6)

c. On the Shabbat a man may be circumcised that the Torah not be broken.
(Jn. 7:21-24)

d. The priests are loosed to sacrifice on Shabbat.
(Lev. 23:37-38; Mt. 12:5-6)

e. Healing is permitted on Shabbat - Since healing is of greater weight than the above "good deeds" healing is also permitted.
(Mt. 12:11-12; Lk. 13:10-17; Lk. 14:1-6; Jn. 7:21-24; Jn. 5:1-17; Jn. 9)

B. Shabbat May be Loosed for matters concerning "the knowledge of ELOHIM" - "The knowledge of ELOHIM is of greater weight than burnt offerings (Hosea 6:6) and burnt offerings are of greater weight than Shabbat (Lev. 23:37-38; Mt. 12:5-6). Therefore "the knowledge of ELOHIM" is of greater weight than Shabbat. Activities such as carrying are therefore permitted on Shabbat in matters pertaining to "the knowledge of ELOHIM" (Jn. 5:1-15). This would include such activities as driving to Shabbat services.

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Shabbat

I. Establishment

A. Sabbath is "Saturday."
The Sabbath is as old as the creation of the world. Bereshiyt [Genesis] 2:2 establishes that the Sabbath as ordained by ELOHIM is on the seventh day of the week, the one which is called in the Gregorian (Roman) calendar "Saturday." (Gen. 2:2)

B. Sabbath is Holy.- Bereshiyt 2 Verse 3 Shows ELOHIM’s attitude about the Sabbath — He blessed it, and made it "holy" - vaÔøΩy’qadÔøΩdeish — separated for Him. (Gen. 2:3)

C. Sabbath is one of ELOHIM’s Moedim (appointed times/feats) (Lev. 23:1-3)

II. Requirements & Prohibitions (justice)

A. Sabbath is for rest.
(Lev. 23:3; Ex. 34:21; Ex. 16:21-30)

B. Remember the Sabbath and Keep it Holy
(Ex. 20:8)

1. A Sacred Assembly is Required. A sacred Assembly is defined as a coming together of people for sacred purposes - i.e., worship of G-d.(Lev. 23:3)

a. The Nazarenes fulfilled this mitzvot by meeting in synagogues and reading the Torah on Shabbat.
(Acts 15:21)

C. No work is to be done on the Sabbath. The word used here which is translated into English as "work" is the Hebrew word m’lawÔøΩkhaw meaning "all and any kind of creative ‘generative’ endeavor, changes to the environment or any object." (Lev. 23:3; Ex. 34:21; Ex. 16:21-30). How do we define "work"? ELOHIM rested from creative activity on Shabbat (Gen. 2:1-3). In Is. 58:13-14 "work" on the Sabbath seems to mean "doing your will" or "doing your own ways" or "wording words." Thus resting from "work" on the Shabbat means to rest from creative activities and to rest from inflicting our own will on the universe. The word m’lawÔøΩkhaw (work) appears in Ex. 31:3 reffering to the work of the artizans in building the tabernacle. This section is immediately followed by a reminder of the Shabbat (Ex. 31:12-17). It seems then that m’lawkhaw in Ex. 31:12-17 must include the meaning of m’lawkhaw in Ex. 31:3. Thus the activites involved in making the Tabernacle are among those not normally permitted on Shabbat. These iclude:

1. Preparation and cooking of food prohibited.
(Lev. 23:3; Ex. 34:21; Ex. 16:21-30)

2. Kindling a work fire on the Sabbath is not permitted.
(Ex. 35:3)

3. Carrying anything out of a "domain" is prohibited. "Domain" means your home/property, building/campus, etc. A walled city is considered a single domain.
(Jer. 17:21-22)

D. Do Not Make (or allow) Others To Work. Besides your not being allowed to work, you are prohibited from doing anything that will make the following people work. You are not to allow any of these to work:

Your children
Any employee or person who would serve you
(this includes any stranger who would serve you)
Any animal you own.
Any non-Jewish person in your home.
(Ex. 20:8-10; 23:12; Dt. 5:12-15)

Medicine and Civil Service on Shabbat?

Can a drug store owner who is trying to keep Torah be open on Shabbat? This question has a number of issues involved. Let’s look at the case against this and the case for it, and then come to a conclusion.

Definition: What is Melekah?

What is forbidden on Shabbat is the Hebrew concept of "melakah", not the English concept of "work". What is melakah? It is defined by example in Mishnah Shabbat 7:2 in the "39 Acts of Labor," but it is not defined conceptually there, leaving open the question of whether certain acts of labor not known to that time period would be considered "melakah". One of the rabbi’s favorite ways of explaining the difference between the English concept of "work" and the Hebrew concept of "melekah" is that it is forbidden to carry a feather into the street on Shabbat (not much work, but you transfer an asset to a public domain) but it is not forbidden to move a piano from one part of your house to another (lots of work, but no asset is created, improved, or transfered to another person). Of course, the purpose of Shabbat is to rest in Adonai, not re-decorate your house, and it is not meant as a day to spend moving furniture, even if that is not strictly speaking prohibited.

The 39 acts of labor mostly involve creating or transfering an asset that is viewed as wealth. In fact, if we define "melakah" as the creation, transfer or improvement of the value of an asset as examplified by the 39 acts of labor, it helps us understand what forms of MODERN labor should or should not be included as "melakah", perhaps in ways that are better than trying to draw an analogy, which is what was done in most ancient times. It helps us understand why what a doctor does would not be included, not only because it is not one of the 39 acts of labor, but it helps us see why this was not an oversight of something omitted from the 39 acts of labor merely because they did not think about it. It is simply an activity that fails to create, transfer or improve the value of an asset. A doctor does not perform any of the 39 acts of labor. Doctors, firefighters, policemen and other civil servants don’t create or transfer assets as their job function. Doctors fix what’s broken in the human body. They do create/transfer an asset when they get paid, but their work (and I’m using the English concept of "work" here) does not involving creating or transfering an asset.

2 King 11:2-9 records the military being given assignments to keep watch/guard over various parts of the city on Shabbat. This may have been viewed as not violating Shabbat because the military does not perform any of the 39 acts of labor and does not create, improve the value of, or transfer an asset. They provide a valuable service since criminals or invading armies could attack on any day of the week, including Shabbat.

The only act of the 39 acts that might stick out as not being obvious as to how it fits in with this definition would be the ban on writing 2 letters. Of course, this can be explained in two ways.
1 That the writers of the Talmud understood the Hebrew language to have creative power, and therefore, writing two Hebrew letters was banned. Aramaic used the same alphabet, but this view might leave open whether a totally independent alphabet like English would or would not apply.
2 That the ban on 2 letters has a context involving melakah, and that the writers of the Talmud were essentially expressing how they viewed intellectual property as being included in the types of assets that were not to be created on Shabbat.

This view on the 2 letter ban would explain why someone writing notes in shul on lessons they are learning would not be a violation of melakah. The first of course would be restricted to writing notes in something other than Hebrew. One problem with the first view is that the ban only applies when it is written on a fixed medium. If it is written on sand, clay, or another medium that the weather or tide or whatever will wash away, it is not prohibited. Thus, it would seem that the primary issue was probably the creation of intelectual property as an asset that prompted this ban, rather than any potential creative power in Hebrew itself.

The single biggest problem for doctors or other health care professionals would be taking payment on Shabbat, since the service performed itself is not melakah.

Exceptions

Yeshua pointed out that by Torah, the priests are commanded to do things on Shabbat that are considered melakah, but are not charged with guilt for this. He said…

"Have you not read in the Law how on Sabbath days the kohenim / priests in the temple profane the sabbath and are guiltless?" (Matt 12:5)

Their conduct was considered part of the ministry of the kingdom. Thus, it can be legitimate to conclude that there are exceptions to Shabbat based on certain factors. Yeshua mentioned this one, and the Talmud lists others.

Talmudic Exceptions

The Talmud defines a number of exceptions to Shabbat in one section.

"Rabbi Hisda and Rabbi Hamnuna said that it is permissible to make plans for good deeds on the Sabbath. Rabbi Eleazar said that one may arrange about alms for the poor on the Sabbath. Rabbi Yochanan said: "One may transact business which has to do with the saving of the life or with public health on the Sabbath, and one may go to synagogue to discuss public affairs on the Sabbath." Rabbi Yochanan said: "One may even go to the theatres and circuses on the Sabbath for such purpose." In the school of Manashe’, it was said that one may talk about the future marriage of one’s children on the Sabbath, or about the children’s education, or about teaching them a handicraft, for the Scriptures forbids only "thy business." Whatever is God’s business is permitted." (Tractate Shabbat 150a)

Note that here, it allows one to do things that are clearly melakah simply because public health is viewed as more important.
* Mishnah 23:1 says that one can buy food on Shabbat and take delivery of the food as long as he does not make payment of it until after Shabbat. Food is considered essential ot life and health.
* It is forbidden to carry a load on the Sabbath, but M.Shabbat 10:5 permits carrying a live person on a bed on Shabbat, but not a corpse.
* "R. Johanan said: One may do any work to save a life on Sabbath" (Tractate Ketubot, 5a)
* "the saving of life supersedes the Sabbath" (Tractate Shabbat, 132a)

Whether one agrees with all the specifics or not, both Yeshua and the Talmud agree that at least some activities which are melakah are exempted from Shabbat regulations for one reason or another.

Conflicts

Sometimes we are commanded to do two things that may conflict. Here’s a few examples from the Talmud of things we are commanded to do that could be considered to violate Shabbat, but supercede it…
* "’The sukkah and all its preliminaries supersede the Sabbath: this is R. Eliezer’s view.’ Whence does R. Eliezer learn this? If from the ‘omer and the two loaves, - [there it may be] because they are requirements of the Most High; if from lulab, - [that may be] because it requires four species! Rather [the scope of] seven days’ is deduced from the ’seven days’ of lulab: just as there its preliminaries supersede the Sabbath, so here too its preliminaries supersede the Sabbath" (Tractate Shabbat 131b)
* "’Unleavened bread and all its preliminaries supersede the Sabbath: this is R. Eliezer’s view.’ Whence does R. Eliezer know this? If from the ‘omer and the two loaves, - [there it may be] because they are requirements of the Most High?" (ibid)
* "’The shofar and all its preliminaries supersede the Sabbath: this is R. Eliezer’s view., Whence does R. Eliezer know this? If from the ‘omer and the two loaves, - because they are requirements of the Most-High?" (ibid)
* "Circumcision and all its preliminaries supersede the Sabbath…as for circumcision itself, all hold that it supersedes the Sabbath: whence do we know it? Said ‘Ulla, It is a traditional law; and thus did R. Isaac say, It is a traditional law. " (Tractate Shabbat, 131b-132a)

Resolving conflicts is something that is usually done according to several sets of rules…
* The more specific command controls over the more general. For example, the slaughtering of the lamb for Passover is a very specific command, while resting on each weekly Shabbat is more general. Thus, if the day of Pesach falls on Shabbat, the more specific command to slaughter the lamb controls over the command to do no melakah. Circumcision on the 8th day is another example.
* The rule with the greater punishment prevails. Assuming both commands are of equal specifivity, the rule of greater punishment would prevail. For example, if one’s tzitzit were to be torn on Shabbat, one would not mend it on Shabbat because the command to rest on Shabbat carries a death penalty, and the commandment concerning tzitzit carries no penalty whatsoever.

Professions

Civil Servants: Certain professions do not fall under the category of being banned from "work" (English concept) on Shabbat, either because their work is not melekah or because there is an over-riding exception. Emergency civil servants such as military, police, firefighters, etc., do not perform melakah and provide valuable services needed every day of the week.

The Clergy works on Shabbat, but doing Elohim’s work, not man’s work. He helps build the heavenly kingdom, not an earthly one.

Doctors

Doctors do not perform melakah, but they typically do bill their patients for their services. They also often employ others (nurses, secretaries, etc) to assit them in their work.

There is certainly no problem with a doctor performing emergency medical services on Shabbat. One problem that could arise would be accepting payment on Shabbat. The other problem is how do you accept emergency medical situations and not non-emergency? This gets to the issue of how Shabbat was designed as a day to dedicate to Adonai, and just because a doctor’s work is not expressly forbidden does not mean he should plan to spend the whole day seeing patients. Much like moving a piano, scheduling well checkups would certainly violate the intent of the Sabbath, even if it does not violate what we understand to be melekah.

A doctor can think of his work as a ministry, and ministry efforts involving acts of kindness are certainly permitted on Shabbat.

If a doctor wants to remove all public perception that he is operating on Shabbat for profit rather than for ministry, he could donate all his earnings from Shabbat and that could remove all skepticism one might be worried exists in the eyes of the public about why he is doing what he is doing on Shabbat. It could also help him resist the temptation to abuse his situation to justify medical efforts not really needed that day.

Pharmacists

The role of the pharmacist can be very similar to a doctor, but with a few twists. He does transfer an asset to someone, but not a traditional asset covered by the 39 acts of labor. It is an asset intended to heal, not an asset that produces wealth. Most take payment upon delivery of the drugs they dispense, and it would be difficult if not impossible to avoid taking payment on Shabbat without writing at least two letters to record who to send payment information to. Thus, while his job could be viewed as not involving melekah, how he either gets paid, or even bills someone later, probably would. Thus, the issue here is whether a pharmacist is falling under a Sabbath exception.

The precedences set by the Talmud would seem to support a pharmacist as being excepted. Tractate Shabbat 150a would seem to be broad enough to include the duties of a pharmacist. And if a bed can be carried on Shabbat to help a sick person get to where he needs to go, then giving him medicine would seem to be parallel enough to be permited as well.

Lev. 17:13:
And whatever man… hunts and catches any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust…

I. Meat obtained by hunting may be eaten (Lev. 17:13) provided the following conditions are met:

The animal is a clean animal (Lev. 11)
The animals blood is poured out (Lev. 17:13)
The blood is covered with dust (Lev. 17:13)
The animal is examined to determine if it is TEREFAH (torn) (Ex 22, Lev 7:24, 17:15 and 22:8)
(the wound inflicted in the hunt is not counted in this examination).
The internal organs and fat are removed.

These conversions are NOT accepted for immigration to Israel at this time.

This halacha is for a person to be halachicly regarded as Jewish and is not a process to make a person "saved."

The complete halachah is below:

Passed by The International Nazarene Beit Din on September 17, 1999.

Candidate must state and demonstrate that they seek conversion on conviction alone and has no other motives.
Candidate must pledge complete and unreserved commitment to the Torah and to the People of Israel. Candidate must complete or "test out" of a conversion course which will teach them the commitments of the covenant and the history and culture of the people whom they are joining.

A male seeking conversion must be circumcised.
a. Circumcision must be performed in the presence of three witnesses.
b. A candidate with a non-religious circumcision must undergo hatafat dam b’rit, which is the ritual drawing of blood from the region.
c. The candidate is given time to recover (before the next step).

Candidate must undergo a ritual immersion (t’vilah).
a. This must be performed before three witnesses.
b. The candidate then recites the ritual prayer for immersions.
c. This is followed by a second immersion.

Candidate is given a new, Hebrew name.

Conversion must be officiated by a person having s’mikhah (ordination) from the International Nazarene Beit-Din.

Yedayim 4:3E tells us,

"Everyone who gives a stringent ruling must bring forth proof." (Mishnah 4:3E(2))

While this is the comment of a single rabbi, and not a ruling from "the sages", it is still a good guide. Before declaring something is banned by prohibition of the written Torah (as we interpret it), we must take the position that someone must prove that the prohibition exists. Otherwise, a person should be considered left to their freedom of choice and judgement. If a passage can be interpreted in either of 2 ways, then we should presume that the less stringent of the two interpretations is the definition of the law. This philosophy seems especially true of the Oral Law, as the Talmud says elsewhere…"all doubts concerning rabbinical ordinances must be decided more leniently" (Tractate Yom Tov in commenting on Mishna 1:1)

However, fences are not a bad idea either. And sometimes the more stringent of the two interpretations can be the "safe" mode of conduct. Allow me to present a few examples:

Onan : In Gen 38:8-10 we find the following…
* G-d kills Onan
* Onan was engaging in the following activities
1) Failing to fulfill his obligation to care for his brother’s widow
2) Spilling his sperm to prevent conception
3) Potentially misleading Tamar into thinking she might get pregnant.

Which of these 3 things explain why G-d was mad at him and killed him? From the passage, we can’t tell. Can we ban birth control based on this? Some people have argued so, but since we can’t tell, we don’t have proof for a strict ruling to use this to ban birth control. It could have been deceit or it could have been the obligation issue. On the other hand, we can certainly look at this and understand why some people would feel uncomfortable using forms of birth control that imitate this, such as a condom. So if one wanted to be "safe" that they were not sinning by doing whatever it was G-d was mad at Onan for, they might decide to (1) Not use birth control, (2) never deceive their wife about the potential for conception and (3) marry the widow of any brother they have. Since the last of these 3 may not make everyone feel comfortable who is unsure about the definition of adultery and wants to play that issue "safe" by only marrying one woman, we may not always be able to build a fence around every commandment to ensure we don’t commit an act that MAY be offensive to G-d, but we are unsure if it is or not.

In short, we would have to conclude that if G-d doesn’t want us to do something, or specifically wants us to definitely do something, He will tell us and not be ambiguous about it.

There are several levels to interpreting scripture for purposes of halachah…
1 Determining that which is clearly banned or clearly promoted
2 Determining that which COULD be at least PART of what is intended
3 Determining what COULD be a possible meaning.

The first, or even second, is what a Beit Din might make a legal ruling on. The second or third is where we may determine to propose a personal advisory, or a "fence" , but not conclude that there is a clear-cut obligation.

Exodus/Shemot 23:19 says…
"Do not cook a kid in the milk of it’s mother/people/M)."

Several interpretation have been proposed for this…
1 Don’t COOK a kid in the milk of the mother that gave it birth, but OK if milk from another female animal of same species.
2 Don’t COOK a kid in the milk of the any animal from the same species, since "M)" can mean any animal of the same species.
3 Don’t COOK a kid in the milk of the any animal of any species.
4 Don’t eat meat and diary together.

The least strictest ruling is #1, but #2 is indeed a possible way to read the text. We’re not sure how broadly or narrowly to interpret this. #3 would be a bigger fence and #4 a really big fence, and it is exactly the fence that Rabbinical Judaism has built. However we do find in the Talmud that there was a difference of opinion on this issue…

"In the place where R. Jose of Galilee lived, fowls were eaten with milk" (Tract Shabbat, p289 of Rodkinson translation)

There is no danger of cooking turkey or chicken in its mother’s milk or the diary products of any of its species or similar species, since fowl do not provide diary products. But the prevailing thought of modern day Judaism has been to build a much bigger fence than what was adhered to in ancient Galilee.

In trying to assess how big of a fence we should put around this command in order to not violate the principle of the commandment, we have to ask ourselves several question…
* What is the likelihood that the "fence" is actually the essence of the commandment? (Maybe "people" here IS the intended meaning, and not just a fence to be sure we don’t break the intended meaning.)
* How much damage COULD result if we violate the standard proposed by the fence?
* How much benefit is there if we ignore the standard proposed by the fence?

It’s hard to find any nutritional benefit to a loose standard on this topic and many have found some damage, thus most have been quick to conclude that we it should not matter if a kid is cooked in the milk of its mother or another goat’s mother, especially since this COULD be what it is saying. On the other hand, expanding the interpretation to include #3, milk of any animal, would seem to be broader than the commandment since there would be no reason for "the milk of it’s "M)"" to be present here if that was the intended meaning, and this would seem like an overly broad fence. The 4th "fence" of not eating meat and diary together seems to violate Genesis/Bereshit 18:8, in which Abraham fed YHWH meat and diary in the same meal.

"Fences" are built around commandments for several reasons:
1 We’re not sure how broadly to interpret the commandment itself. Exod/Shem 19:23 is a good example. We’re not sure if just the biological mother or any mother of its species is included in the intended meaning.
2 We might ban an activity, not because it is wrong, but because it could LEAD TO violating what we know is wrong.
Example #1: Don’t cook a kid any ANY store-bought milk, because if its store-bought, we don’t KNOW FOR SURE that the milk didn’t come from its mother.
Example #2: Telling your teenage daughter to be home by midnight. (In reality, that’s just a "fence" to prevent her from getting into OTHER types of trouble.)

Broad fences around Torah akin to "be home by midnight" should be viewed as good advice, not a definition of sin. Sometimes we have to separate "What does Torah forbid?" from the question "what advice should we follow to avoid breaking Torah?" For example, we might adopt the general guideline of not cooking beef in storebought milk, but if we know the beef came from a farm in Arkansas and the cheese was imported from Sweden, do we really have a reasonable worry that it is the same? And if we’re talking about beef and goat’s milk, then it can’t be either the kid’s mother or the same species.

How important is Oral Law?

While some today make no distinction between Written and Oral Law, we find that ancient Judaism did. Here’s a few quotes that demonstrate this.
* "The following acts necessary for the sacrifice of the paschal offering supersede the due observance of the Sabbath, namely: The slaughtering thereof, the sprinkling of its blood, the removal of its entrails, and the burning of the fat with incense; but the roasting of the sacrifice, as well as the washing of its entrails, does not supersede the due observance of the Sabbath. To carry and bring it beyond the sabbatical legal limits, or to remove a wen (or spreading sore) thereon, is an act which does not supersede the due observance of the Sabbath. R. Eliezer, however, says they do supersede it. "For," said R. Eliezer, "this is surely a logical sequence; if slaughtering an animal, which is prohibited on the Sabbath as being a principal act of labor, is allowed in this instance (of the Passover) and even supersedes the Sabbath, does it not follow that these two acts, which are only prohibited by rabbinical law, should also in this instance supersede the Sabbath?" " (Mishnah Pesach 6:1)
* "If there be two cities (to which a person may go) and in one city they are about to sound the cornet and in the other to recite the benedictions, he should go to the city in which they are about to sound the cornet; and not to that in which they are about to recite the benedictions. Is this not self-evident, because the sounding is Biblical and the benedictions are only Rabbinical?" (Tractate Rosh Hashonah, p74 of Rodkinson translation)
* ‘Where a biblical ordinance is in question the case should be discussed before the act is committed, but in the matter of rabbinical ordinances the deed may be accomplished and then the decision may be asked for.’" (Tractate Erubin, p159 in Rodkinson translation)
* "Mishna teaches that a prohibited thing must not be ignored on purpose. This, however, is only true of a biblical prohibition, but not of a rabbinical." (Tractate Yom Tov in commenting on Mishna 1:1)

So here we see that the Talmud is recognizing that the written Law is superior to the Oral.

Beards & Tattoos

Let’s take a look at the structure of Lev 19 and how it deals with these two issues….

LEV 019:019*Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.
LEV 019:020*And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free.
LEV 019:021*And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass offering.
LEV 019:022*And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him.
LEV 019:023*And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.
LEV 019:024*But in the fourth year all the fruit thereof shall be holy to praise the LORD withal.
LEV 019:025*And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.
LEV 019:026*Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.
LEV 019:027*Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
LEV 019:028*Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
LEV 019:029*Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.
LEV 019:030*Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.
LEV 019:031*Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.
LEV 019:032*Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD.
LEV 019:033*And if a stranger sojourn with thee in your land, ye shall not vex him.

Let’s summarize the themes of this section…

Lev 19:19 Mixing two kinds of animals together. Mixing two kinds of seeds together
Lev 19:20 Mixing two people together (they become one flesh)
Lev 19:21-22 Atonement for sins
Lev 19:23-25 Law concerning when fruit of trees becomes kosher to eat.
Lev 19:26 Don’t eat meat with blood still in it. (A mixing of some sort, so we are still on this theme) Also bans enchanters or observing times. enchanters mix the spiritual and physical world, and so does astrology (observing times). Also, enchanters and astrology could be viewed as a form of mental/spiritual "food"
Lev 19:27 "Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard."
Lev 19:28 "Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the YHWH."
Lev 19:29 Talks about prostitution, a mixing of man and woman in exchange for money.

The thematic context of the commandments in Lev 19:27-28 is this…
* Verses before and after it involving mixings.
* Verses before and after it involving pagan practices.

Thus, from the context, it would be very logical to conclude that Lev 19:27 and 28 are banning specific pagan practices. The Scriptures CAN be interpreted that way, and the principle of Strict VS lenient would lead us to go with the more lenient ruling here of only viewing this as a pagan practice, and not something that affects life when shaving or tattoos are not an attempt to imitate a pagan practice.

Analytically, we can apply the 4th rule of Hillel to conclude that Lev 19:26 and 19:31 are discussing the general principal of pagan practices. To apply the 6th rule of Ishmael to Lev 19:27 and 28 would cause us to interpret those specific examples in verses 27 and 28 as only applying to the general principles derived in 26 and 31.

HOWEVER an objective person might still conclude a need to put a broader "fence" around this could be wise for the tattoo issue, since the text says…

"Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you"

One could argue that the 6th rule of Ishmael doesn’t apply, since we had to "build" the general principle in verses 26 and 31 from another rule. IF we abandon those rules of interpretation, we might wonder if this is banning a pagan practice in general in the first part ("cutting flesh for the dead") but going one step broader and banning "print any marks on you" while its on the topic? Or just banning both CUTTING the flesh, as well as putting a mark ON TOP the flesh?

Ezekiel 9 may help us resolve at least part of this…

"Go throughout the city of Jerusalem and put a mark on the foreheads of those who grieve and lament over all the detestable things that are done in it."" (Ezek 9:4)

So it would appear that not ALL markings are evil. For example, do I use Lev 19:28 to claim a religious objection to going to Chucky Cheese, where they put a stamp on your hand to identify what kids came with what parents? That would probably be an overly broad interpretation. So not only would the 6th rule of Ishmael tell us to not interpret verses 27 and 28 any more broadly than the general rule derived from the examples in Lev 26 and 31, but a broader interpretation would conflict with Ezek 9:4.

The same argument could be made for interpreting this text as banning beards. Also, we have another guide for it’s interpretation that is easier, since there’s a completely parallel sentence here.

"Ye shall not round the corners of your heads,
neither shalt thou mar the corners of thy beard." (Lev 19:27)

Whatever its saying about beards it is also saying about the head. They tradition of wearing peyot and not shaving is probably more of a fence than where the prohibition actually lies. We also find this in Torah…

Num 8:6-7 "Take the Levites…have them shave their whole body…"

So Lev 19:27 must not be a total ban on all forms of shaving, because Num 8:6-7 tells the priests to shave ALL HAIR from their body for consecration. If Lev 19:27 was a complete ban on all shaving, then it violates Num 8:6-7. But if it is a specific example of the general rule about pagan practices, then it should only be interpreted in light of how it relates to pagan practices, and therefore is not forbidden as long as it is not imitating some sort of pagan practice.

(15) for he will be great in the sight of YHVH. He is never to drink wine or other liquor, and he will be filled with the Ruach HaKodesh even from his mother’s womb.

(16) He will turn many of the people of Isra,Aeoel to YHVH their Elohim. (17) He will go out ahead of YHVH in the spirit and power of Eliyahu to turn the hearts of fathers to their children and the disobedient to the wisdom of the righteous, to make ready for YHVH a people prepared."

INTERNATIONAL NAZARENE BEIT DIN

ABORTION HALAKHA

Passed 2/1/2000

Premise: The Scriptures are the standard for the lives of Nazarene Jews not only in its direct commands, but also in its example and overall plan. It is clear that YHVH has a plan and purpose for each of His creations, and the destroying of innocent life is rebellion against that plan.

The fact that the word "abortion" does not appear in the Bible does not mean that YHVH is silent on the subject. He mentions the unborn, including the embryo and the fetus, and shows that He considers the unborn, starting with conception, to be a person with a purpose.

It is clear then that the act of "Therapeutic Abortion" is the sinful termination of innocent human life. It therefore qualifies as murder. Since murder is sin, being a party to abortion in any way, shape or form is a sin. Although the question of abortion is often considered "complex," we believe that the answer to the question of whether or not abortion is murder is clear and straightforward.

Definition of Murder. Murder is simply the taking of an innocent human life. This is to be differentiated from "killing" when there is a righteous purpose for it. For example, the Bible sets up special cities to which a person may flee who has killed a person "by accident." The person may stay and be protected in one of these special cities until the family of the deceased has stopped looking for the person for the purpose of revenge.

Also, YHVH Himself commands capital punishment, the death penalty, for the breaking of certain commands, including defiling the Sabbath, adultery, etc.

Self defense is clearly a valid reason for "killing" since the life being terminated is not innocent life.

However, the taking of innocent life is considered a "sin" and "wickedness."

Ex. 20:13; 23:7

20:13 Do not murder.

23:7 Keep away from fraud, and do not cause the death of the innocent and righteous; for I will not justify the wicked.

Definition of a Person. A human being’s personhood begins not at the time that he or she has completed development in the womb and is transferred out of the mother into the world. It is clear from Scripture that there is a seamless continuity in the life of a person from the moment of conception.

YHVH knows each person from the beginning:

Jeremiah I:4-5:

Here is the word of YHVH that came to me: "Before I formed you in the womb, I knew you; before you were born, I separated you for myself. I have appointed you to be a prophet to the nations."

A person has a YHVH-given purpose in His Kingdom from conception:

Ps. 139:13-16:

(13) For you fashioned my inmost being, you knit me together in my mother,Aeos womb. (14) I thank you because I am awesomely made, wonderfully; your works are wonders — I know this very well. (15) My bones were not hidden from you when I was being made in secret, intricately woven in the depths of the earth. (16) Your eyes could see me as an embryo, but in your book all my days were already written; my days had been shaped before any of them existed.

The Spirit of Elohim is with a person in his/her mother’s womb:

Luke 1:11-17

(11) when there appeared to him an angel of YHVH standing to the right of the incense altar. (12) Z’khariyah was startled and terrified at the sight. (13) But the angel said to him, "Don’t be afraid, Z’khariyah; because your prayer has been heard. Your wife Elisheva will bear you a son, and you are to name him Yochanan. (14) He will be a joy and a delight to you, and many people will rejoice when he is born,

Any action or lack of action which intentionally causes the death of an unborn child, from the moment of conception on, shall be considered murder, and shall not be allowed or condoned in the Nazarene Community.