The Unintentional Sin - NCCG.ORG Ning Network Archive 2008-10

Miketz “At the end” - B'reisheet (Genesis) 41:1 - 44:17

30 Kislev 5769 - Dec. 27, 2008

An unintentional sin is a sin that we are not aware we have committed. Having no knowledge of a sin we commit, does not mean that HaShem does not consider the sin a transgression. The unintentional sin is a transgression whether a person is a follower of Yeshua or not. Therefore, believers as well as unbelievers are equally accountable. We can see this equal accountability when it comes to the unintentional sin in Bamidbar 15:27-29 which states, “if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. And the priest shall make atonement for the soul that sins ignorantly, when he sins by ignorance before the LORD, to make atonement for him; and it shall be forgiven him. You shall have one law for him that sins through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourns among them.”

Equal accountability allows HaShem to judge believers as well as unbelievers by the same set of standards. The standard that HaShem use for all individuals is the Torah. Therefore, the Torah is the official guide of HaShem, that teaches us about sin, and how to rectify the effect of sin in our lives and in the lives of others. Romans 3:19-20 states it this way, “we know that what things that the Torah says, it says to them who are under the Torah: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the Torah there shall no flesh be justified in his sight: for by the Torah is the knowledge of sin.” Clearly Rav Shaul understands that the purpose of the Torah is not to justify HaShem's people through works, but to give them knowledge of sin and a revelation of sin. Besides this, Bamidbar 15:27-29 implies that HaShem reveals this same knowledge to believers and unbelievers alike. As a result, it clear that HaShem judges the world justly, because he requires everyone to be accountable to the same set of standards. Both natural branches and grafted branches have the same opportunity to understand what HaShem considers sin and how to repent. In Miketz we can see how HaShem uses a single standard to bring salvation to Egypt, even though the Egyptians were not descendants of Avraham.

To bring salvation to the land of Egypt, HaShem first made Pharaoh aware that He was about to bring a famine on the land. B'reisheet 41:8 states “it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.” Through Pharaoh's dream HaShem touched Pharaoh's spirit. As a result, Pharaoh began to search for answers. Pharaoh sought answers from the established religions that existed in Egypt. However, Pharaoh could not find understand of the meaning of HaShem's warning until he understood the meaning of HaShem's word. Therefore, none of the Egyptian holy men or magicians could provide Pharaoh with an interpretation, because the Egyptian magicians and holy men were not tuned into the word of HaShem. However, because Pharaoh's spirit was still troubled, Pharaoh's heart was open and he was willing to seek the truth. Therefore, Pharaoh went beyond the holy men and the magicians of Egypt.

Pharaoh found the God of Yisrael and he was willing to receive the truth from Him. B'reisheet 41:9-13 states “Then spoke the chief butler unto Pharaoh, saying, I do remember my faults this day: Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker: And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. And there was there with us a young man, a Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.” When Pharaoh became aware of a man in his kingdom who was capable of interpreting HaShem's will, Pharaoh sent for him immediately. The Pharaoh did not care that Yosef had been in prison and was of a lower social class than the Egyptians. The Pharaoh was more interested in learning about the interpretation of his dreams, than following a tradition. As a result, of Pharaoh's continued searching, HaShem was able to give Pharaoh a clear and precise understanding of His plan. B'reisheet 41:28-33 states “This is the thing which I have spoken unto Pharaoh: What God is about to do he showed unto Pharaoh. Behold, there come seven years of great plenty throughout all the land of Egypt: And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.” Pharaoh's willing heart brought salvation to Egyptians first and later to Yosef's brothers by preparing Egypt for the coming famine.

Just as Pharaoh was not aware of the meaning of his dreams, we are often not aware of unintentional sins. Despite our level of awareness, all sin is still a transgression against HaShem. Like HaShem warned Pharaoh about the coming famine, HaShem warns us about sin. For a time Pharaoh had a willing heart and an open mind, therefore he was willing to listen to Yosef, even though Yosef had been in prison and was a Hebrew. Despite his circumstances, Yosef was in a position that allowed HaShem to save Egypt. For us to receive the warnings HaShem has given us, we also need to seek the truth with an open mind and a willing heart. Only with an open mind and a willing heart can we be in a position to hear HaShem in the words of the Torah. When we approach the Torah with an open mind and a willing heart sin is revealed to us. When sin is revealed, we can than seek forgiveness, and be rectified through Yeshua. Similar to the way Yosef was the tool that saved Egypt the Torah is the tool that will save us from the coming famine mentioned in Amos 8:11 which states “The days come, says the Yahweh - Elohim, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of Yahweh.”

Rabbi Yaakov benYosef - ABOUT Torah

Purchase the WHOLE Website by clicking here