Erev Yom Kippur “Zechariah’s Liturgy”

0:02 I would like to invite my father, rabbi Marty, to come to the stage, our father in heaven. Lord, I thank you for my father here on earth. Lord, I thank you for the diligence and the passion by which he seeks you and seeks to understand your word. Lord, we just ask that you would open up our ears to hear from you through his lips today. In Yeshua's name. Amen.

1:06 Hello. Testing everyone. I guess people don't speak Yiddish anymore. Well, this is a, uh, very unique time of year. In fact, Yom Kippur is the highest of the High Holidays or high holidays, and I actually love Yom Kippur. I love Rosh Hashanah. Take notes.

1:54 But, uh, I was told when I was younger that once you pass 75 years old, you don't have to fast anymore. Something to look forward to. For some of you. I didn't say I was past 75. So, Yom Kippur, just as a, just as a preamble to this message tonight, Yom Kippur is a unique holy day. If we look at it biblically or in biblical times, we know that the Khan Haga do in Israel, he was a member

2:40 of the Levitical tribe. And, uh, and out of the Levitical tribe, there were kohanim or priests. And one of those directly descendant from Aaron Moses brother, was the kohan Haga, the high priest. And so the high priest during Yo Kippur is the one who would sacrifice for first for himself, then he would sacrifice for the people of Israel, for the nation. Now, I want to differentiate Yom Kippur from Pesach, because you had a sacrifice at

3:26 Pesach also. But I, I want you to understand this in particular. You've heard me say this before, if you've heard me teach about Yom Kippur during Pesach in biblical days, every family had to take a lamb and slaughter it as an offering to the Lord. For during Pesach, of course, in the Exodus from Egypt, they had to put the blood on the doorpost and the lintel of, of, uh, their houses. But afterwards, still, every family would, would, would

4:11 sacrifice a lamb or bring it to the temple, and it would be sacrificed on their behalf, on their family's behalf. And, uh, it's different than Yom Kippur. Yom Kippur. We don't take anything. All we do is receive. It's the Khe Haga, the high priest, the one and only person in Israel who can sacrifice on behalf of the people of Israel. So I want you to understand the difference, not just who sacrifices, but what it's for. And at, at Peoc, it's a redemptive sacrifice

5:00 for the individual and for the family. At Yom Kippur, it's a sacrifice. That's national. It's national. So with that in mind, I want to focus, of course, you know me, I want to focus on the fact that Yeshua, our Messiah is both The pe lamb that we take personally and put his shed blood on our hearts, the doorposts and the lentil of our hearts. But at Yom Kippur,

5:45 he is also our atonement nationally. That's why AV Shaul, the Apostle Paul in Ephesians chapter two says, those of you who were far off the Gentiles, you had, you had no Messiah, you had no hope in this world, but you have been drawn near into the commonwealth of Israel by the blood of Yeshua, the Messiah, so that those who were far off, who were not Jewish, who were not part of Israel, but still by faith came to Yeshua, you would enter into the national atoning covenant

6:33 that God provides for Israel. And in this case, Yeshua fits both. So I'm giving you kind of the punchline at the beginning. My talks are generally four Yeshua in Yeshua and ends with Yeshua. But here's a, here's a, here's an unusual talk tonight. Zechariah's liturgy. How many of you know that Zechariah wrote liturgy? Well, he didn't. He he was following the inspiration of the Holy Spirit and wrote scripture.

7:21 But later on, people took those words and formed, formed it into liturgy. Well, I don't need, this is the Young Kippur book. I don't need to use that. Really, That's why I am saying Zechariah's liturgy, because one of the pieces of liturgy that we do at the high holidays is called the Nu. It's also done at other times, but particularly during this time, Rosh Hashanah and Yom Kippur, we do the nu, the first part of the nu Let me here, let me advance to the next slide.

8:07 The first part of the Nu focuses on God as our king. In other words, we shall have no other gods before us. We can even think of the Shama Shama Israel here. Oh, Israel, the Lord is our God, and he's the only one. So this first part of the Elano kind of focuses on calling Israel into a focused relationship with our God, the God of Abraham, Isaac, and Jacob. One of the reasons for that is because over the centuries in our history,

8:54 in our own history, and I know you've heard me say this before, but this book we call the Bible, this is our diary. This is the Jewish diary, and parts of it are, are very embarrassing, Very telling, very revealing. Some of it is grand and and glorious, but some of it is very, is very horrible. One of the horrible parts is that after God says, you shall have no of God's before me, that our ancestors, and we have a problem with that too, sometimes our ancestors began to follow idolatrous ways, or I idols. When they, when they became friendly

9:41 or family with pagans, they began to f follow pagan ways, idolatry. So the first part of the e elano is a call to focus and understand that God is our only God. We don't have any other. And so the nu in a way, interprets Zechariah, the prophet Zechariah, through the traditional cancellation of the last part of the elano, or the second part of the elano, which is called Ven Ven. So I want to, I, I, I want to, I don't wanna stop here, but I, I just want to want you

10:29 to catch what I'm saying. A lot of traditional cancellation, a lot of our liturgy comes directly from scripture. Some of it does not. But the, the net, Mr is a direct quote from Zacharia chapter 14 verse nine. It's a direct quote, but the way we can't it, the way we can't, the liturgy Is, is not a direct quote. It is an expansion. So our sages, in times of old,

11:17 they sometimes expanded on scripture. So, okay, but you know, our sages, many of them were people of influence. And actually their decisions prompted Israel in a certain direction to go in a certain direction. It has affected us over the centuries, over the millennia, actually. And so this is true with the venet, Mr. Now I'm gonna show you something with the vene, Mr. That in, in how we can, how we cant it, which is different from The way Zechariah the prophet wrote it, because it has a little expansion on it.

12:05 And I want to, I won't share it with you this second, but I want you to get ready for it. 'cause I, I want you to hear it because I believe that the expansion, though it was done, the lit, this liturgy is old. You know, some people even say that the Nu was written by Joshua after the conquering of Jericho. It's pretty hard to find that. But some people allude to that. The first time we see the Nu and Mar, or the nu in, in codified or in print is around the first early part of the third century, which is the early two hundreds. It's a very old, ancient prayer

12:51 that contains scripture in the last part of it. The Annette, Mr ah, before I show you this, I want you to see, I want you to catch my point. That tradition, especially by the elders of Israel, or by the high priest or by the kings of Israel, gets passed down. It really affects the people of Israel. So here's, here's a passage I just want to give to you in John Yohanan, the, the Gospel of John chapter 11 verses 49 through 52. And I want you to hear this, the different, the effect that this, this man has on all the people of Israel.

13:38 Uh, this is, this is the prophetic nature of God, of Israel's leaders in past and also in present times when it applies. But one of them, CAFA, which is Caiaphas, who was Khe and Haga the high priest that year, this is in the first century in the days of Yeshua. He said to them, he said to the, to the San Hedron, he said, you know, nothing at all. They had been arguing about Yeshua, what, what should we do with this guy? You know? 'cause he's outshining the San Hedron,

14:24 you know, nothing at all. Nor are you taking into account that it is in your best interest. Now, this is Caiaphas, the high priest speaking to the San Heran, the leaders of Israel, that it is in your best interest that one man dies on behalf of the people, so that the whole nation won't be destroyed. Now, he didn't speak this way on his own initiative, rather, since he was kohe Gaol since he was the high priest that year, one of the very primary leaders in Israel, if not the primary leader, since he was Kohe Haga that year,

15:10 he was prophesying that Yeshua was about to die on behalf of the nation. Did you just catch that? Caiaphas didn't know that he was prophesying. He thought he was being clever and saying, it's better for the Romans to focus their wrath on one man than on all of us. But he was prophesying that year and saying to Israel, to the San Hedge room, which represents Israel, that the, that the death of Yeshua will bring about the life of Israel

15:57 or Israel would not be dis destroyed. And so I want you to keep that in mind as I talk about this tradition, because tradition oftentimes influences people. And sometimes those traditions, you don't even know why they said that or why they did that. Why did CAA fa say that he was trying to be clever? He wanted to save Israel, you know, for the, and, and allow one man to take the blame. We, I want you to understand that as we go through Zacharia, as we go through the ELA or the venet, Mr. Some of you may say, wait a minute, you're, you're like

16:46 robbing Jewish tradition and putting it through a Yeshua filter. No, I'm not robbing anything. It was given to me freely. I say the nu, I say the Venet, Amar, I, I I canted. It's part of the liturgy that I grew up with. It's part of the liturgy that we have here at Ham. So this is Zechariah 14 verse nine, and it is said, the Lord will be our king over all the earth on that day. The Lord will be one.

17:33 And his name one, this is Zechariah. This is the basic essence of the Venet Amara. And now I wanna show you the piece of liturgy. I think what's behind the curtain, and it is said, the Lord la shall be king over all the earth or the world as is translated here,

18:19 mostly translated earth, sometimes land, but can be translated over the world, even though there's another common Hebrew word that we usually translate for world. So Vinmar, the vinmar says that the Lord shall be king over all the worlds. So we've shifted in the nu from the Lord being our king and our God in Israel to the world, to all the earth. The Lord now will be king over all nations. He will be king over all the earth. This is a prophetic statement, Prophetic in the piece of liturgy that comes from Zechariah,

19:10 who was a prophet ba. Okay, ready? I'm gonna stretch a little bit here on Rosh Hashanah, on air of Rosh Hashanah. Rabbi Sha led us in this, in this liturgy, and he was very subtle in what he was doing, and I'll share that with you in just a minute. But it inspired me to consider this piece of liturgy as a, as actually a prophetic piece of liturgy that is speaking about Yeshua on that day, on that day,

20:00 the Lord will be one. Okay? You got it. You know how it sings. That is the traditional piece of liturgy. I'm not making this up, friends. This is how it's sung all over the world. I'll get back to it in just a second. Let's do the last, oh,

20:46 when we did that on Rosh Hashanah, on air Rosh Hashanah, rabbi Sean was going uso. I don't dunno if you caught that, did you? And I think Sean was intentional about that. He didn't say anything, so I'm gonna say it for him. So this piece of liturgy was written, and I'm not even sure I'm, in fact, I am sure that the person who put it together, his name is given in the early third century, in the early two hundreds, it was a Talmudic rabbi. The rabbi was a a

21:32 and a very influential rabbi of the Talmudic era Who put this piece of liturgy together. And he put it together like this, and it is said, the Lord shall be king over all the world. On that day, the first coming on that day, the second coming, he didn't know he was writing this. This is the piece of liturgy interpreting the prophet zacharia in chapter 14, verse nine. Okay, you say you're, you're stretching it, Marty, I am stretching it, but I think it's

22:18 stretching in the right direction. And then he says USO in his name and in his name, and his name shall be one uso, uso, uso, the triune nature of God, which is Father, son and Holy Spirit. So I know that sounds Catholic, that sounds Christian. I know it, but I didn't write this at Pesach, we take the matzah out of a bag. It's called the mat. Why does it have three compartments? Oh, traditionally we say, well, it's Israel, it's the, it's the, it's the priesthood, it's Israel,

23:05 you know, et cetera. You know, there is an explanation for all each one, but it doesn't make sense. Why take the middle compartment, break it? No, it's, it's, to me, the real vision of that osh bag is the same as I'm saying here. It is the triune nature of God, the Father, the Son, and the Holy Spirit, and the Son is removed. Yeshua is removed from the OSH bag and broken, And then the bag is buried, read and comes back on the third cup. On the third day. No, I mean, at the third cup. The va, I believe is exactly the same thing as what happened

23:52 to Caiaphas when he was saying it is better for one man to die on behalf of Israel than for all of Israel to be destroyed. He was prophesying, but he didn't know it. The things that happened at Pesach, the, the, the liturgy and the, and the symbolism and the liturgy here at Yom Kippur, I don't think these guys knew it, but they were prophesying. I told you this message was gonna be about Yeshua. In fact, I wrote a, uh, 60 page thesis as a commentary on the book of Zacharia

24:42 when I was young, way, way a long time ago. And, uh, I don't even, I don't even know where that thing is anymore. But I love the book of Zacharia. You know why, you know why I love the book of Zacharia? Because he's one of the shorter prophets. No, I love it because for the 14 chapters of Zechariah, he speaks more prophetically about the Messiah than anyone else besides Isaiah the prophet. And Isaiah is 66 books. I mean, 66 chapters, 66 books in the Bible.

25:30 That's a way you can remember it. Isaiah has 66 chapters. The Bible has 66 books. But Zacharia here, look at, look at, I just want you to see what Zechariah says. Leading up to chapter 14, what's in chapter 14? You'll remember some of the things in chapter 14, the nations come against Israel, the Mount of Olives is split in half And The Messiah comes and he puts his feet on the top of the mound of olives, split in half. Don't think that's so strange. 'cause when Yeshua was resurrected and then he ascended into heaven as he was going up, he said he, he, he disappeared into the clouds.

26:18 And the angel, that angels that were there, said to the disciples who were to become the apostles, they said, why are you staring into the sky? Don't you know that Yeshua will return the very same way he left, he left from the mound of olives. Don't you know that he's going to return the same way? Zechariah 14. Now we're in Zechariah 12. What's the big deal about Zechariah 12? When that day comes, I will seek to destroy all nations attacking Jerusalem. Attacking. Let me just read the,

27:05 the previous couple of verses. Zechariah chapter 12 verse one, A prophecy the word of Adonai concerning Israel. Wow. I read this and I thought is, is he prophesying about today, about Israel today? Listen to what he says. I will make Jerusalem a cup that will stagger the surrounding peoples. Even Judah, even Yehudah. The West Bank will be caught up in the siege against y

27:50 When that day comes, I will make yula, I'll make Jerusalem a heavy stone around the, the neck of the peoples, the neck of the nations and all who try to lift it will hurt themselves and all the earth's nations will be masked. Ma masked against Jerusalem, against Israel. Does that sound like this? Does that sound like today? You say, no, there's not that many nations coming. What about the un the United Nations? The United Nations, they have tried, they have cited Israel for humanitarian improprieties

28:39 and for, for, um, other ills more than all the other nations put together. Is Israel really that bad? No. All the nations, when they come against Israel in Zechariah 12, Zechariah 14 says the same thing, the Lord will arise and I will pour out on the house of David and on those living in Jerusalem, a spirit of grace and prayer. And they will look to me or upon me whom they have pierced.

29:26 There's a story about a Jewish guy, a believer like me in New York, in taxi cab and a and a Jewish taxi. Jewish taxi driver picks him up, which is kind of rare nowadays. A Jewish taxi, Jewish taxi driver picks him up and he starts to read this chapter of zacharia, these verses out of Zacharia 12. And the taxi driver says, look, I'm Jewish. Don't read the New Testament to me In that day. God will spor out, pour out his spirit, a spirit of supplication, a spirit of grace, and they will look upon me.

30:13 This is the Lord speaking, they will look upon me. They will look to me whom they have pierced. Look at this painting. This is one of the mo this is probably the famous, most famous painter in, in j in the ever in the Jewish community. His name is Mark Shial. Uh, he, he created the windows that are in Hadassah Hospital in Israel. Mark Al was born in late 18 hundreds in the former Russian empire. He grew up there and later his parents left with through the Pom because of the pogroms, left with many, many other thousands of Jewish people and moved to New York in the early 19 hundreds.

31:01 Look at Mark Shal. Mark Shal did so many wonderful paintings. I mean awesome paintings. I love them, I love his work. But look at this. He has, he did so many with Yeshua in them. You, you know, it makes you wonder, was he a belief? Was he a follower of Yeshua? I don't know that there's nothing that states he was a follower of Yeshua. But look, look at this. They will look upon me whom they have pierced. This guy is, is a self portrait of Mark Shial looking at Yeshua. There are other elements in the painting that I didn't get, wasn't able to get in here, but that it's irrelevant to this. I just want you to see, they will look upon me whom they have pierced

31:49 and they will mourn for him, not me anymore. For him. What does that mean? They will look upon the Lord whom they have pierced and then they will mourn for him the Lord, somebody who came from the Lord, maybe Yeshua, they will mourn for him. As for an only son. This is another Mark Shal painting. Of course, he may not be depicting what's written here by Zacharia. He may be depicting the mournfulness of the Jewish people who were scattered in Russia because of the pogroms under sometimes under the, under the cross or under Christianity.

32:37 They will be in bitterness on his behalf, like the bitterness for a firstborn. Let me just simply say this to me. As a believer in follower of Yeshua, this is very clear, very clear that the Jewish people have and one day, we'll in greater, greater measure, look upon him whom we have pierced and we will mourn for him as an only son, As an only son, like Joseph's brothers mourned. When they realized what they had done to Joseph, and Joseph revealed himself to them in Egypt.

33:27 So I want to finish up here. It's supposed to be a short message. Let's take a look quickly at Yeshua in Zechariah chapter chapters three and chapter six. I'm going backwards in Zacharia. It's okay. I'm dyslexic, you know. So people tell me I'm 76 years old, but when I read it, it looks like 67 in chapter three. Then he showed me it was the angel of the Lord. Then he showed me Joshua, the high priest, the Kohe gaal,

34:12 standing before the angel of the Lord and Satan standing at his right hand to accuse him the word Satan or Satan comes from a Hebrew word that means to accuse. So it's a play on words. He was standing there to accuse him. And the Lord said to Satan, the Lord rebuke you, Satan, indeed the Lord who has chosen Jerusalem, rebuke you is not, is this not a brand plucked from the fire. Now, Joshua was clothed in filthy garments and standing

34:59 before the angel and the angel said, clean this dude up. Give him clean garments. So he, they clothed him in clean garments. And then the angel of the Lord admonished Joshua saying, thus says the Lord of hosts, if you'll walk in my ways, and if you will perform my service, then you will also govern my house also. Now wait a minute, you have to catch this. I'm better. Slow down a little bit. A priest governing his house, wait a minute, that's the king's job. That's not a priest, that's not a Han's job to govern.

35:46 That's the king's job. That's the descendant of King David. He's the governor. He's the one who's who's who will be governing the house. But why does he say this about Joshua? Let's keep going. Also have char also, you will have charge of my courts and I will grant you free access among these who are standing here. Now listen, Joshua, by the way, in Ezra chapter three, or is it chapter five in Ezra Joshua, the same guy, Joshua. This Joshua, the high priest is mentioned in the book of Ezra, but it doesn't call him Joshua, it calls him Yeshua. I want you to get the picture here.

36:33 Now listen, Yeshua, listen. Joshua, the high priest, you and your friends who are sitting in front of you, indeed they are men who are a symbol For behold, I am going to bring my servant the branch S, you are a symbol, Yeshua, you are a symbol of Joshua. 'cause I'm gonna bring my servant the branch. This is repeated over and over again in many through many prophets. It's interesting that in Isaiah, who also repeats this word, but he uses a different word as well. He calls him a neter, a branch

37:18 or a root neter, which in English might translate to someone who comes from Nazareth, not sayeth. For behold. The stone that I have set before Joshua on the stone are seven eyes. Behold, I will engrave an inscription on it declares the Lord of hosts, and I will remove the iniquity of that land. In one day, the stone that the builders rejected, Psalm one 18

38:03 has become the chief cornerstone. The Roche Pina, the chief cornerstone, own the branch, the stone symbols. In chapter six, he goes on and he says, look, these exiles who have come to Jerusalem from Babylon take gold and silver form crowns and put it on in verse 11, and take the silver and gold, make a crown, and set it on the head of Yeshua. Set it on the head of Joshua, the son of ak, the high priest, Not a king high priest,

38:48 but he put a crown on his head. Then they said to him, thus says the Lord of hosts, behold a man who the man, here's the man, behold a man whose name is branch for he will branch out from where he is and he will build the temple of the Lord who's supposed to build the temple of the Lord, the descendant of David, not the high priest.

39:34 Yes, it is he who will build the temple of the Lord and he will bear the honor and sit and rule as a king on his throne. Thus he will be a priest, a kohan, and sit on the throne of the king. There is no one in history and I can't think of anyone in the future besides Yeshua who has that dual quality. If you read, if you read the book of Hebrews, the book of Messianic Jews, chapters seven through 10, all those chapters that hold those chapters are all about

40:21 Yeshua being the high priest and being the sacrifice. The atoning sacrifice. The sacrifice of Yom Kippur, the Capra, the sacrifice for his people. And we understand now that he is also the king. So just to reiterate, Zacharia three, a symbol for someone who is to come named the branch Zechariah six, Yeshua is a symbol for the branch Yoshua, Joshua Yeshua, the high priest, a symbol for the branch, the one who will be, who will rebuild the temple

41:06 and rule on his throne as a high priest, not only as a King Yeshua, the one we know. Yeshua ham is Kohe ha and Hamal Israel, our Ka for sin, our payment, our covering for sin. Well, let's just finish where we started and it is said the Lord will be king over all the earth on that day, on that day,

41:51 the Lord will be one. And His name. His name. His name will be one. May the Lord bless each of you by putting his name of upon your hearts and upon you, I amen. May the Lord bless you and keep you. May the Lord make his face shine upon you and be gracious to you. May the Lord lift up his countenance upon you and give you peace.

43:15 In the name of our Messiah, Yeshua. Amen.